108 Upanishads For Smartphone - Pocket Book With PDF Index

The 108 Upanishads
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Table of contents
RIG-VEDA..................................................................7
1.Aitareya Upanishad..............................................8
2.Aksha Malika Upanishad...................................20
3.Atma-Bodha Upanishad.....................................35
4.Bahvricha Upanishad.........................................42
5.Kaushitaki Brahmana Upanishad.......................47
6.Mudgala Upanishad............................................92
7.Nada Bindu Upanishad.....................................100
8.Nirvana Upanishad...........................................114
9.Saubhagya Lakshmi Upanishad ......................127
10.Tripura Upanishad..........................................146
SUKLA-YAJUR-VEDA.........................................156
11.Adhyatma Upanishad.....................................157
12.Advaya Taraka Upanishad..............................172
13.Bhikshuka Upanishad.....................................177
14.Brihadaranyaka Upanishad.............................181
15.Hamsa Upanishad...........................................334
16.Isavasya Upanishad........................................341
17.Jabala Upanishad............................................346
18.Mandala Brahmana Upanishad......................355
19.Mantrika Upanishad.......................................375
20.Muktika Upanishad........................................381
21.Niralamba Upanishad.....................................415
22.Paingala Upanishad........................................428
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23.Paramahamsa Upanishad................................452
24.Satyayaniya Upanishad..................................457
25.Subala Upanishad...........................................472
26.Tara Sara Upanishad.......................................493
27.Trisikhi Brahmana Upanishad........................502
28.Turiyatita Avadhuta Upanishad......................516
29.Yajnavalkya Upanishad..................................521
KRISHNA-YAJUR-VEDA.....................................534
30.Akshi Upanishad............................................535
31.Amrita Bindu Upanishad................................547
32.Amrita-Nada Upanishad.................................554
33.Avadhuta Upanishad.......................................563
34.Brahma Vidya Upanishad...............................572
35.Brahma Upanishad.........................................577
36.Dakshinamurti Upanishad..............................588
37.Dhyana-Bindu Upanishad..............................594
38.Ekakshara Upanishad.....................................616
39.Garbha Upanishad..........................................621
40.Kaivalya Upanishad.......................................627
41.Kalagni Rudra Upanishad..............................634
42.Kali Santarana Upanishad..............................639
43.Katha Upanishad............................................643
44.Katharudra Upanishad....................................669
45.Kshurika Upanishad.......................................681
46.Maha Narayana Upanishad............................686
47.Narayana Upanishad (Muktika Upanishad other
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version)................................................................775
48.Pancha Brahma Upanishad.............................785
49.Pranagnihotra Upanishad...............................791
50.Rudra Hridaya Upanishad..............................801
51.Sarasvati-Rahasya Upanishad........................810
52.Sariraka Upanishad........................................837
53.Sarva Sara Upanishad.....................................842
54.Skanda Upanishad..........................................851
55.Suka Rahasya Upanishad...............................856
56.Svetasvatara Upanishad..................................867
57.Taittiriya Upanishad.......................................899
58.Tejo-Bindu Upanishad....................................928
59.Varaha Upanishad...........................................996
60.Yoga-Kundalini Upanishad..........................1056
61.Yoga Sikha Upanishad.................................1091
62.Yoga Tattva Upanishad.................................1103
SAMA-VEDA.......................................................1130
63.Aruni Upanishad...........................................1131
64.Avyakta Upanishad.......................................1138
65.Chandogya Upanishad..................................1146
66.Jabala Darsana Upanishad............................1300
67.Jabali Upanishad..........................................1309
68.Kena Upanishad...........................................1314
69.Kundika Upanishad......................................1323
70.Maha Upanishad...........................................1333
71.Maitrayani Upanishad..................................1414
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72.Maitreya Upanishad.....................................1426
73.Rudraksha Jabala Upanishad........................1445
74.Sannyasa Upanishad.....................................1456
75.Savitri Upanishad.........................................1491
76.Vajrasuchika Upanishad...............................1497
77.Vasudeva Upanishad....................................1502
78.Yoga Chudamani Upanishad........................1507
ATHARVA-VEDA................................................1521
79.Annapurna Upanishad..................................1522
80.Atharvasikha Upanishad..............................1580
81.Atharvasiras Upanishad................................1588
82.Atma Upanishad...........................................1600
83.Bhasma Jabala Upanishad............................1610
84.Bhavana Upanishad......................................1620
85.Brihad Jabala Upanishad..............................1627
86.Dattatreya Upanishad...................................1643
87.Devi Upanishad............................................1651
88.Ganapati Upanishad.....................................1663
89.Garuda Upanishad........................................1670
90.Gopala-Tapaniya Upanishad........................1675
91.Hayagriva Upanishad...................................1709
92.Krishna Upanishad.......................................1716
93.Maha Vakya Upanishad................................1721
94.Mandukya Upanishad...................................1725
95.Mundaka Upanishad.....................................1775
96.Narada Parivrajaka Upanishad.....................1794
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97.Nrisimha Tapaniya Upanishad.....................1907
98.Para-Brahma Upanishad...............................1944
99.Paramahamsa-Parivrajaka Upanishad..........1959
100.Pasupata Brahmana Upanishad..................1973
101.Prasna Upanishad.......................................1978
102.Rama Rahasya Upanishad..........................2000
103.Rama Tapaniya Upanishad.........................2056
104.Sandilya Upanishad....................................2069
105.Sarabha Upanishad.....................................2108
106.Sita Upanishad............................................2114
107.Surya Upanishad........................................2129
108.Tripadvibhuti Mahanarayana Upanishad. . .2135
109.Tripura Tapini Upanishad...........................2142
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RIG-VEDA
RIG-VEDA
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RIG-VEDA
1. Aitareya Upanishad
Om ! May my speech be based on (i.e. accord with)

the mind;
May my mind be based on speech.
O Self-effulgent One, reveal Thyself to me.
May you both (speech and mind) be the carriers of the

Veda to me.
May not all that I have heard depart from me.
I shall join together (i.e. obliterate the difference of)

day
And night through this study.
I shall utter what is verbally true;
I shall utter what is mentally true.
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RIG-VEDA
May that (Brahman) protect me;
May That protect the speaker (i.e. the teacher), may

That protect me;
May that protect the speaker – may That protect the

speaker.
Om ! Peace ! Peace ! Peace !
I-i-1: In the beginning this was but the absolute Self

alone. There was nothing else whatsoever that
winked. He thought, “Let Me create the worlds.”
I-i-2: He created these world, viz. ambhas, marici,

mara, apah. That which is beyond heaven is ambhas.
Heaven is its support. The sky is marici. The earth is
mara. The worlds that are below are the apah.
I-i-3: He thought, “These then are the worlds. Let Me

create the protectors of the worlds.” Having gathered
up a (lump of the) human form from the water itself,
He gave shape to it.
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RIG-VEDA
I-i-4: He deliberated with regard to Him (i.e. Virat of

the human form). As He (i.e. Virat) was being
deliberated on, His (i.e. Virat'’) mouth parted, just as
an egg does. From the mouth emerged speech; from
speech came Fire. The nostrils parted; from the
nostrils came out the sense of smell; from the sense of
smell came Vayu (Air). The two eyes parted; from the
eyes emerged the sense of sight; from the sense of
sight came the Sun. The two ears parted; from the ears
came the sense of hearing; from the sense of hearing
came the Directions. The skin emerged; from the skin
came out hair (i.e. the sense of touch associated with
hair); from the sense of touch came the Herbs and
Trees. The heart took shape; from the heart issued the
internal organ (mind); from the internal organ came
the Moon. The navel parted; from the navel came out
the organ of ejection; from the organ of ejection
issued Death. The seat of the procreative organ parted;
from that came the procreative organ; from the
procreative organ came out Water.
I-ii-1: These deities, that had been created, fell into

this vast ocean. He subjected Him (i.e. Virat) to
hunger and thirst. They said to Him (i.e. to the
Creator), “Provide an abode for us, staying where we
can eat food.”
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RIG-VEDA
I-ii-2: For them He (i.e. God) brought a cow. They

said, “This one is not certainly adequate for us.” For
them He brought a horse. They said, “This one is not
certainly adequate for us.”
I-ii-3: For them He brought a man. They said “This

one is well formed; man indeed is a creation of God
Himself”. To them He said, “Enter into your
respective abodes”.
I-ii-4: Fire entered into the mouth taking the form of

the organ of speech; Air entered into the nostrils
assuming the form of the sense of smell; the Sun
entered into the eyes as the sense of sight; the
Directions entered into the ears by becoming the sense
of hearing; the Herbs and Trees entered into the skin
in the form of hair (i.e. the sense of touch); the Moon
entered into the heart in the shape of the mind; Death
entered into the navel in the form of Apana (i.e. the
vital energy that presses down); Water entered into the
limb of generation in the form of semen (i.e. the organ
of procreation).
I-ii-5: To Him Hunger and Thirst said, “Provide for us

(some abode).” To them He said, “I provide your
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RIG-VEDA
livelihood among these very gods; I make you share

in their portions.” Therefore when oblation is taken up
for any deity whichsoever, Hunger and Thirst become
verily sharers with that deity.
I-iii-1: He thought, “This, then, are the senses and the

deities of the senses. Let Me create food for them.
I-iii-2: He deliberated with regard to the water. From

the water, thus brooded over, evolved a form. The
form that emerged was verily food.
I-iii-3: This food, that was created, turned back and

attempted to run away. He tried to take it up with
speech. He did not succeed in taking it up through
speech. If He had succeeded in taking it up with the
speech, then one would have become contented
merely by talking of food.
I-iii-4: He tied to grasp that food with the sense of

smell. He did not succeed in grasping it by smelling.
If He had succeeded in grasping it by smelling, then
everyone should have become contented merely by
smelling food.
I-iii-5: He wanted to take up the food with the eye. He
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RIG-VEDA
did not succeed in taking it up with the eye. If He had

taken it up with the eye, then one would have become
satisfied by merely seeing food.
I-iii-6: He wanted to take up the food with the ear. He

did not succeed in taking it up with the ear. If He had
taken it up with the ear, then one would have become
satisfied by merely by hearing of food.
I-iii-7: He wanted to take it up with the sense of

touch. He did not succeed in taking it up with the
sense of touch. If He had taken it up with touch, then
one would have become been satisfied merely by
touching food.
I-iii-8: He wanted to take it up with the mind. He did

not succeed in taking it up with the mind. If He had
taken it up with the mind, then one would have
become satisfied by merely thinking of food.
I-iii-9: He wanted to take it up with the procreative

organ. He did not succeed in taking it up with the
procreative organ. If He had taken it up with the
procreative organ, then one would have become
satisfied by merely ejecting food.
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RIG-VEDA
I-iii-10: He wanted to take it up with Apana. He

caught it. This is the devourer of food. That vital
energy which is well known as dependent of food for
its subsistence is this vital energy (called Apana).
I-iii-11: He thought, “How indeed can it be there

without Me ?” He thought, “Through which of the
two ways should I enter ?” He thought, “If utterance is
done by the organ of speech, smelling by the sense of
smell, seeing by the eye, hearing by the ear, feeling by
the sense of touch, thinking by the mind, the act of
drawing in (or pressing down) by Apana, ejecting by
the procreative organ, then who (or what) am I ?”
I-iii-12: Having split up this very end, He entered

through this door. This entrance is known as vidriti
(the chief entrance). Hence it is delightful. Of Him
there are three abodes – three (states of) dream. This
one is an abode, this one is an abode. This one is an
abode.
I-iii-13: Being born, He manifested all the beings; for

did He speak of (or know) anything else ? He realised
this very Purusha as Brahman, the most pervasive,
thus: “I have realised this”.
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RIG-VEDA
I-iii-14: Therefore His name is Idandra. He is verily

known as Idandra. Although He is Idandra, they call
Him indirectly Indra; for the gods are verily fond of
indirect names, the gods are verily fond of indirect
names.
II-i-1: In man indeed is the soul first conceived. That

which is the semen is extracted from all the limbs as
their vigour. He holds that self of his in his own self.
When he sheds it into his wife, then he procreates it.
That is its first birth.
II-i-2: That becomes non-different from the wife, just

as much as her own limb is. Therefore (the foetus)
does not hurt her. She nourishes this self of his that
has entered here (in her womb).
II-i-3: She, the nourisher, becomes fit to be nourished.

The wife bears that embryo (before the birth). He (the
father) protects the son at the very start, soon after his
birth. That he protects the son at the very beginning,
just after birth, thereby he protects his own self for the
sake of the continuance of these worlds. For thus is
the continuance of these worlds ensured. That is his
second birth.
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RIG-VEDA
II-i-4: This self of his (viz. the son) is substituted (by

the father) for the performance of virtuous deeds.
Then this other self of his (that is the father of the
son), having got his duties ended and having advanced
in age, departs. As soon as he departs, he takes birth
again. That is his (i.e. the son’s) third birth.
II-i-5: This fact was stated by the seer (i.e. mantra):

“Even while lying in the womb, I came to know of the
birth of all the gods. A hundred iron citadels held me
down. Then, like a hawk, I forced my way through by
dint of knowledge of the Self”. Vamadeva said this
while still lying in the mother’s womb.
II-i-6: He who had known thus (had) become

identified with the Supreme, and attained all desirable
things (even here); and having (then) ascended higher
up after the destruction of the body, he became
immortal, in the world of the Self. He became
immortal.
III-i-1: What is It that we worship as this Self ? Which

of the two is the Self ? Is It that by which one sees, or
that by which one hears, or that by which one smells
odour, or that by which one utters speech, or that by
which one tastes the sweet or the sour ?
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RIG-VEDA
III-i-2: It is this heart (intellect) and this mind that

were stated earlier. It is sentience, rulership, secular
knowledge, presence of mind, retentiveness, sense-
perception, fortitude, thinking, genius, mental
suffering, memory, ascertainment resolution, life-
activities, hankering, passion and such others. All
these verily are the names of Consciousness.
III-i-3: This One is (the inferior) Brahman; this is

Indra, this is Prajapati; this is all these gods; and this
is these five elements, viz. earth, air, space, water,
fire; and this is all these (big creatures), together with
the small ones, that are the procreators of others and
referable in pairs – to wit, those that are born of eggs,
of wombs, of moisture of the earth, viz. horses, cattle,
men, elephants, and all the creatures that there are
which move or fly and those which do not move. All
these have Consciousness as the giver of their reality;
all these are impelled by Consciousness; the universe
has Consciousness as its eye and Consciousness is its
end. Consciousness is Brahman.
III-i-4: Through this Self that is Consciousness, he

ascended higher up from this world, and getting all
desires fulfilled in that heavenly world, he became
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RIG-VEDA
immortal, he became immortal.

the mind;

Veda to me.

day
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RIG-VEDA
That protect me;

speaker.
Here ends the Aitareyopanishad, as contained in the

Rig-Veda.
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RIG-VEDA
2. Aksha Malika Upanishad

[The Upanishad of Rosary Beads]

the mind;

Veda to me.

day
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RIG-VEDA

That protect me;

speaker.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
1. Then the Prajapàti (Creator) asked Guha: “Oh Sir,

(please) tell me the rules regarding the rosary of
beads. What is its characteristic ? How many varieties
of rosaries are there ? How many threads (does a
rosary) contain ? How should it be made ? What are
its colours ? How is it consecrated ? Who is its
presiding deity ? And what is the benefit (of using
it) ?”
2. Guha replied: “(It is made of any one of the
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RIG-VEDA
following 10 materials) Coral, Pearl, Crystal, Conch,

Silver, Gold, Sandal, Putra-Jìvikà, Lotus or
Rudràksha. Each head must be devoted and thought of
as presided over by the deities of Akàra to Kshakàra.
Golden thread should bind the beads through the
holes. On its right silver (caps) and left copper. The
face of a bead should face, the face of another head
and tail, the tail. Thus a circular formation must be
made.
3. The internal thread must be thought of as Brahma

(the Supreme Being). The right side silver cap must
be considered to be the place of Shiva and Copper
caps belonging to Vishnu. The face must be thought of
as Sarasvati and the tail as Gayatri. The hole is
Knowledge. The knot must be thought of as nature.
The Beads representing vowels must be white (since
they represent Sàttvika Guna). Those which represent
mutes-consonants must be yellowish (since they are
the result of mixture of Sattva and Tamas). The
balance must be red in complexion (since they are
Ràjasic).
4. Then (after thus meditating the presiding deities in

different part of the rosary) bathe it (or clean it) in the
milk got from 5 types of cows (like Nanda); and then
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RIG-VEDA
in Pancha-gavya (a sanctified liquid prepared from the

cow-dung, cow’s urine, ghee, curd and milk) and
darbha grass immersed in water and then in the
individual Pancha-gavya (in the aforesaid 5 things
separately) and in sandal water. Then sprinkle water
with darbha grass uttering Omkàra. Besmear it with
eight fragrant (pastes) of eight (sweet-smelling
substances like Sandal, Kasturi etc.,). Place it on
flowers. Meditate (all) the letters in the rosary (or
each letter in each bead).
5. Om Aëkàra, the conqueror of death, Omnipresent,

be established in the 1st head !
Om Àëkàra, He who of the nature of attracting, found

everywhere, be established in the 2nd head !
Om Iëkàra, the giver of wealth and firmness, be

established in the 3rd head !
Om Ìëkàra, the maker of clarity in speech and clear

One, be established in the 4th head!
Om Uëkàra, the giver of strength, the essence of

everything, be established in the 5th head!
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RIG-VEDA
Om Ùëkàra, One who drives away evil spirits, the

intolerable, be established in the 6th head !
Om Äëkàra, One who disturbs the (the dis-order), the

moving One, be established in the 7th head !
Om Íëkàra, the deluding one, the effulgent and

shining, be established in the 8th head !
Om Îëkàra, the hater, the devourer of everything else

(or one who conceals everything), be established in
the 9th head !
Om Îëkàra, the deluding one, be established in the

10th head !
Om Eëkàra, One who attracts everyone, Suddha-

sattva, be established in the 11th head!
Om Aiëkàra, the Pure and Noble (Suddha-sattvika),

attracting human beings, be established in the 12th
head !
Om Oëkàra, the (base) of entire speech, eternally

pure, be established in the 13th head !
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RIG-VEDA
Om Auëkàra, of the nature of speech, capable of

attracting the peaceful, be established in the 14th head
!
Om Aëkàra, capable of attracting elephants etc.,

attracting, be established in the 15th head!
Om Aãkàra, capable of destroying death terrible, be

established in the 16th head !
Om Kaëkàra, the remover of all poison, giver of

auspiciousness, be established in the 17th head !
Om Khaëkàra, the tormentor (or disturber) spreading

everywhere, be established in the 18th head !
Om Gaëkàra, He who puts dows all obstacles, the

greatest, be established in the 19th head !
Om Ghaëkàra, the giver of ………. (sanbhasya),

stupefier, be established in the 20th head!
Om Ñaëkàra, the destroyer of all poisons, the sharp,

be established in the 21st head !
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RIG-VEDA
Om Caëkàra, the destroyer of ……… (abhichara),

cruel, be established in the 22nd head !
Om Chaëkàra, the destroyer of goblins, terrifying, be

Om Jaëkàra, the destroyer of …….. (krityas -

abhichara), unstoppable, be established in the 24th
head !
Om Jhaëkàra, the destroyer of ……. (bhutas), be

Om Ñaëkàra, the churner of ……… (mrityu), be

Om Âaëkàra, the remover of all diseases, the good

One, be established in the 27th head !
Om Âhaëkàra, of the nature of moon, be established

in the 28th head !
Om Áaëkàra, the soul of Garuda, remover of poisons,

be established in the 29th head !
Om Áhaëkàra, the giver of all wealth, the good One,
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RIG-VEDA
Om Åaëkàra, the giver of all successes (siddhis), the

deluder, be established in the 31st head !
Om Taëkàra, the giver of wealth and grains, who

pleases one, be established in the 32nd head!
Om Thaëkàra, One who yokes with dharma, faultless

one, be established in the 33rd head!
Om Daëkàra, the developer of growth, with pleasing

looks, be established in the 34th head!
Om Dhaëkàra, the destroyer of mundane suffering

(visajvara), the expansive One, be established in the
35th head !
Om Naëkàra, the giver of enjoyment and liberation,

the peaceful One, be established in the 36th head !
Om Paëkàra, the destroyer of poison and obstructions,

the Evolved One, be established in the 37th head !
Om Phaëkàra, the giver of eight siddhis, like atomic

form, taking capacity, the effulgent nature etc., be
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RIG-VEDA
Om Baëkàra, the remover of all defects, the

auspicious One, be established in the 39th head !
Om Bhaëkàra, One who quietens the goblins, the

terrifying One, be established in the 40th head !
Om Maëkàra, the deluder of haters, be established in

the 41st head !
Om Yaëkàra, the Omnipresent, the purifier, be

established in the 42nd head !
Om Raëkàra, the burning One, the odd shaped, be

Om Laëkàra, the hearer of the world, the effulgent, be

Om Vaëkàra, the all-pervading One, the noblest One,

Om Éaëkàra, the giver of all results, the sanctifier, be

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RIG-VEDA
Om Çaëkàra, the giver of righteousness, wealth and

pleasure, ……….., be established in the 47th head !
Om Saëkàra, the cause of everything, the undercurrent

of all letters, be established in the 48th head !
Om Haëkàra, the base of all speech, the pure One, be

Om Laëkàra, the giver of all power, the Supreme One,

Om Kçaëkàra, the One who instructs on the main and

subsidiary categories of the world, of the nature of
Supreme effulgence, be firmly established in the crest
gem !
Mrityu not only means death but carelessness, non-

alertness consequent swerving from the path of
spirituality. Hence ajnana, nescience and the bodily
perils like hunger etc., too are referred to as Mrityu.
Such invocation of sacred syllables (avahana), their

spirits and the deity who confers a particular boon and
of the nature of a particular form must be invoked in
the first head - right of central head. Invocation must
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RIG-VEDA
be done circularly and end in crest jewel.
6. Then one must say: “Salutations to those gods who

are on and move about in earth ! Be firmly established
in this rosary and bless us and forefathers too after
getting established in Aksha-malika permit us for
auspiciousness and good !”

are in and move about in atmosphere! Be firmly
established in this rosary and bless us and forefathers
too after getting established in Aksha-malika permit
us for auspiciousness and good !”

are in and move about in heaven ! Be firmly
established in this rosary and bless us and forefathers
too after getting established in Aksha-malika permit
us for auspiciousness and good !”
9. Then one must say: “Salutations to seven crore

mantras and 64 arts” and invoke their powers in
rosary.
10. Then one must say: “Salutations to Brahma,
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RIG-VEDA
Vishnu and Shiva” and invoke their powers in rosary.
11. Then one must say: “Salutations unto the 36

Tattvas (the fundamental categories)” and invoke the
presence of the best Tattvas in it, praying to them to
make the rosary capable of yielding the desired fruit
like a divine-cow (Kamadhenu).
12. Then one must say: “Salutations unto Hundreds of

Thousands of Saivites, Vaishnavites and Saktas (and
seek their blessings and permission to use the rosary);
be pleased and permit me to use”.
13. Then one must say: “Salutations unto the powers

of Mrityu; Let you all make me happy, happy !”
14. Then meditating on the rosary as representing

everything as the form of God, should start touching
eastwards, feeling grateful to its help and touch the
heads (beads) 108 times.
15. Then getting up, placing it (on flowers)

circumambulating utter the following incantation:
“Om, Oh goddess, salutations, mother of all mantras
of the forms of letters, rosary of beads; He who
attracts everyone, Salutations ! Oh goddess mantra
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matrike, rosary of beads, stupefier of everything,

Salutations ! Oh goddess, the remover of Abhicharas,
Salutations ! Oh goddess, eternal One, conqueror of
nescience, the illuminator of everything, protector of
the all world, life giver for all world, creator of
everything, ordainer of the day, ordainer of the night,
mover to the other rivers, mover to other places,
mover to other islands, mover to other worlds, shining
everywhere always, she who illumines all hearts !
Salutations to you of the form of Parà !
Salutations to you of the form of Paéyanti !
Salutations to you of the form of Madhyamà !
Salutations to you of the form of Vaikhari !
Salutations ! Salutations to you of the nature of all

Tattvas, all knowledge, of the nature of all powers, of
the nature of all good, worshipped by sage Vasistha,
attended to by sage Visvamitra !
16. If one studies this in morning, the sins of night are
destroyed. If one studies this in evening twilight, sins
done in day are destroyed. One who reads this both in
the morning and evening, even if a sinner, becomes
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rid off sins. The mantras recited with rosary

immediately gives benefits.” Thus said Guha to
Prajapati. Thus ends the Upanishad.
Om! May my speech be based on (i.e. accord with)

the mind;

Veda to me.

day
33
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That protect me;

speaker.
Here ends the Aksha-Malikopanishad, as contained in

the Rig-Veda.
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RIG-VEDA
3. Atma-Bodha Upanishad

the mind;

Veda to me.

day
35
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That protect me;

speaker.
I-1. The innermost Brahman is A, U, M – saying this a

Yogi becomes free from the cycle of birth. Om, I bow
to Narayana, having Sankha, Chakra and Gada. The
upasaka will go to Vaikuntha.
I-2-4. The Brahmapura is a lotus, shining like

lightning and lamp. The son of Devaki is Brahmanya
(a Brahmana with 44 sacraments); so are
Madhusudana, Pundarikaksha, Vishnu and Achyuta.
Narayana is the one, existing in all creatures, the
causal person without a cause.
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I-5. One does not suffer meditating upon Vishnu

without misery and illusion – there is no fear; one
who sees many here goes from death to death.
I-6-8. In the middle of the heart-lotus It (Brahman)

exists with knowledge as the eye; the world,
knowledge are established in Brahman. He, the
seeker, departs from this world with this knowledge,
getting all desires in the other world becomes
immortal. Where there is always light and value, there
the person attains immortality – Om Namah.
II-1-10. The Maya has gone away from me, I am the

pure vision; my ego has gone down, so has the
difference between world, god and soul. I am the
inner-self, without positive and negative rules; I am
the expansive Bliss; I am the witness, independent,
exerting in my greatness; without old age and decay,
opposing sides, pure knowledge, the ocean of
liberation; I am subtle without any attributes.
I am without three qualities, all worlds exists in my

belly; the changeless consciousness, beyond reason
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and action, I have no parts, unborn, pure reality.
I am endless knowledge, auspicious, indivisible,

faultless, reality unbounded. I am to be known by
Agamas, attractive to all the worlds. I am pure joy;
purity, sole, ever shining, beginningless; I have
ascertained the highest Truth.
I know myself without a second, with discrimination.

Even then Bondage and Liberation are experienced.
The world has gone away that appears to be real like
serpent and rope; only Brahman exists as the basis of
the world; therefore the world does not exist; like
sugar pervaded by the taste of the sugarcane, I am
pervaded by Bliss. All the three worlds, from Brahma
to the smallest worm are imagined in me.
In the ocean there are many things, from the bubble to

the wave; but the ocean does not desire these – So
also, I have no desire for things of the world; I am like
a rich-man not desiring poverty. A wise person
abandons poison favouring Amrita. The sun which
makes the pot shine is not destroyed along with the
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pot; so also the spirit is not destroyed with the body.
I have no bondage nor liberation, no Shastra, no Guru.

I have gone beyond Maya – let life go away or let the
mind be attacked – I have no misery as I am filled
with joy, I know myself; Ignorance has run away
somewhere – I have no doership nor duty, kula and
gotra. These belong to the gross body, not to me
different from it. Hunger, thirst, blindness, etc., belong
to the Linga-deha only. Dullness, desire etc., belong
only to the Karana-deha.
Just as to an owl the sun is dark, so also for an

ignorant person there is darkness in Brahman . When
vision is blocked by clouds he thinks there is no sun.
Just as Amrita, different from poison is not affected by
its defects, I do not touch the defects of Inertia. Even a
small lamp can remove big darkness; so even a little
knowledge destroys big ignorance.
Just as there is no serpent in the rope at any time,

there is no world in me.
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Even practising this for a muhurta (a short time) one

does not return (to this world).

the mind;

Veda to me.

day
40
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That protect me;

speaker.
Here ends the Atmabodhopanishad, as contained in

the Rig-Veda.
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4. Bahvricha Upanishad
Om ! Speech is rooted in my thought (mind) and my

thought is rooted in my speech.
Be manifest, patent, to me; be ye two, for me, the

lynch-pins of the Veda.
Let not Vedic lore desert me.
With this mastered lore, I join day with night.
I shall speak what is right; I shall speak what is true.
Let that protect me; let that protect the speaker.
Let that protect me.
Let that protect the speaker, protect the speaker !
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1. Om. The Goddess was indeed one in the beginning.

Alone she emitted the world-egg. (She) is known as
Love’s Part (IM). (She) is known as the half-syllabic
instant after OM.
2. Of Her was Brahma born; was Vishnu born; was

Rudra born. All wind-gods were born, celestial
minstrels, nymphs, semi-human beings playing on
instruments, were born (of Her), all around. What is
enjoyed was born; everything was born (of Her).
Everything of Power was born (of Her). The egg-born,
the sweat-born, the seed-born, the womb-born,
whatever breathes here, the stationary as well as the
moving, and man were born (of Her).
3. She, here, is the Power supreme. She, here, is the

science of Sambhu, (known) either as the science
beginning with ka, or as the science beginning with
ha, or as the science beginning with sa. This is the
secret Om grounded in the word Om.
4. Pervading the three cities, the three bodies,

illuminating within and without, She, the
Consciousness within, becomes the Maha-Tripura-
Sundari, being associated with space, time and
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objects.
5. She alone is Atman. Other than Her is untruth, non-

self. Hence is She Brahman-Consciousness, free from
(even) a tinge of being and non-being. She is the
Science of Consciousness, non-dual Brahman
Consciousness, a wave of Being-Consciousness-Bliss.
The Beauty of the three-great-cities, penetrating
without and within, is resplendent, non-dual, self-
subsisting. What is, is pure Being; what shines is pure
Consciousness; what is dear is Bliss. So here is the
Maha-Tripura-Sundari who assumes all forms. You
and I and all the world and all divinities and all
besides are the Maha-Tripura-Sundari. The sole Truth
is the thing named ‘the Beautiful’. It is the non-dual,
integral, supreme Brahman.
6. The fivefold form relinquished
And effects like space transcended,
Remains the one, the great being,
The supreme Ground, the only Truth.
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7. It is declared either that ‘Brahman is

Consciousness’ or that ‘I am Brahman’. In dialogue it
is said: ‘Thou art That’; or ‘This Atman is Brahman’;
or ‘I am Brahman’; or ‘Brahman alone am I’.
8. She who is contemplated as ‘That which I am’ or ‘I

am He’ or ‘What He is that I am’, is the Sodasi, the
Science of Sri, the fifteen-syllabled (science), the
sacred Maha-Tripura-Sundari, the Virgin, the Mother,
Bagala, the Matangi, the auspicious one who chooses
her own Partner, the Mistress of the world,
Chamunda, Chanda, the Power of the Boar, She who
veils, the royal Matangi, dark like a parrot, light dark,
mounted on a horse; opposed to Angiras; smoke-
bannered; Power of Savitur, Sarasvati, Gayatri, part of
Brahmic bliss.
9. The songs of praise dwell in the highest sphere
Where dwell all gods;
With Ric what will he do who knows not this ?
They who know this well, they dwell all right;
This is the secret science.
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Om! Peace ! Peace ! Peace !
Here ends the Bahvrichopanishad, included in the

Rig-Veda.
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5. Kaushitaki Brahmana
Upanishad

the mind;

Veda to me.

day
47
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That protect me;

speaker.
I-1. Chitra Gargyayani, seeking to perform a sacrifice,

chose Aruni (as his priest). He (Aruni) sent his son
Svetaketu (bidding him to) officiate (as priest). When
he (came and) sat, Gargyayani asked him: ‘Son of
Gautama ! Is (transmigration) terminated in the world
in which you will place me, or is there any abode in
the world where you will place me ?’ He replied: I
know this not.
Well, let me ask (my) teacher. He (Svetaketu) went
back to his father and said: ‘He (as above); asked me,
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how shall I answer ?’ He (the father) said: ‘I also do

not know this. Let us pursue our Vedic studies in his
residence and get what (information) others offer. Let
us both go’.
Then, with fuel, in hand he (Aruni) returned to Chitra

Gargyayani and said, ‘Let me approach you as a
disciple’. To him (Aruni) then, he said: ‘Worthy of
sacred knowledge are you, Gautama, who approached
me (as a pupil). Come, I shall make it known to you’.
I-2. He said : ‘Whoever depart from this world, all get

to the moon. In the earlier half (of the lunar month) it
(the moon) flourishes on their vital breaths; in the
later half, it causes them to be reproduced. The moon
verily is the door of the heavenly world. Who so
answers it (aright), him it sets free (to go further).
(but) him who does not answer, having become rain,
(it) rains down here. Here he becomes a worm or an
insect or a fish, or a bird, or a lion, or a boar, or a
snake or a tiger or a person or some other in this or
that condition according to his deeds and knowledge.
Him who has come thus, one asks: ‘Who are you ?’
He should reply:
‘O seasons, from the Resplendent (moon) the seed has
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been gathered as it was falling from the fifteen-fold

(the half lunar month) from the home of the fathers.
As such, put me in a man as an agent. With the man as
an agent, in a mother infuse me.
‘I am born, being born forth as the twelfth or

thirteenth succeeding month by means of twelve-fold
or thirteen-fold father (the year). In the knowledge of
that am I; for the knowledge of the opposite am I. So
strive, O seasons, to make me immortal, by that truth,
by that austerity, I am a season. I am of the season,
Who are you ? ‘I am you’. He lets him go further.
I-3. ‘Having entered upon this Path of the gods, he

comes to the world of Fore, (then) the world of Air,
(then) the world of Varuna, (then) the world of Aditya,
(then) the world of Indra; (then) the world of
Prajapati, (then) the world of Brahma. This world of
Brahma has a lake of Ara, the moments of Yeshtihas
the river Vijara, the three Ilya, the city Salajja, the
abode Aparajita, the door-keepers Indra and Prajapati,
the hall Vibhu, the throne Vichakshana, the couch
Amitaujas, the beloved Manasi and her counterpart
Chaksusi, who taking flowers verily weave the
worlds, the mothers, the nurses, the nymphs and the
rivers. To it comes he who knows this. To him
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Brahma (says), ‘Run ye. With my glory verily he has

reached the river Viraja, the ageless. He verily will not
grow old.
I-4. ‘To him go five hundred Apsarases, hundred

carrying garlands, hundred carrying ointments,
hundred carrying aromatics, hundred with vestments,
hundred with fruits. They adorn him with the
ornaments of Brahma. Adorned with Brahma’s
ornaments, a knower of Brahma goes unto Brahma.
He comes to the lake Ara: he crosses it with his mind.
On coming to it, those who know (only) the
immediate (present) sink. He comes to the moments
Yestihas these run away from him. He comes to the
river Viraja. He crosses it with his mind alone. There
he shakes off his good and evil deeds. His dear
relations succeed to the good deeds, those not dear to
the evil deeds. Then just as one driving a chariot looks
at the wheel of the chariot, so he looks upon day and
night; so upon good deeds and evil deeds and upon of
pairs of opposites. Thus he, the knower of Brahman,
devoid of good deeds, devoid of evil deeds, goes on to
Brahman.
I-5. He comes to the tree Ilya and the fragrance of

Brahma enters into him. He comes to the city Salajja;
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the flavour of Brahma enters into him. He comes to

the abode Aparajita; the might of Brahma enters him.
He comes to the door-keepers Indra and Prajapati;
they run away from him. He comes to the hall Vibhu;
the glory of Brahma enters into him. He comes to the
throne Vichaksana; the Brihad and the Rathantara
samans are its two fore-feet; the ‘Syaita and
Naudhasa, the two hind-feet; the Vairupa and the
Vaichaja the two lengthwise pieces; the Sakvara and
Raivata the two cross ones. It is Intelligence; for by
intelligence one discerns.
He comes to the couch Amitaujas (of unmeasured
splendour); this is the vital breath. The past and the
future are its two fore feet; prosperity and earth are
the two hind-feet; the Bhadra and the Yajnayajniya
(Samans) the two head-pieces. The Brihad and the
Rathantara are the two lengthwise pieces. The verses
and the chants and the cords are stretched lengthwise.
The sacrificial formulas are the cross ones. Some
stems are the spread; the Udgitha the bolster;
prosperity the pillow. On it Brahma sits. He who
knows thus ascends it with one foot only at first.
Brahma asks him: Who are you ? To him he should
answer: I am a season, of the seasons. From space as a
womb I am produced as the semen for a wife, as the
brilliance of the year, as the self of every single being.
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What you are that am I’. To him he says, ‘Who am I’.
I-6. Self as Truth; it is the Self of all and is Brahman.

He should say, ‘The Real’. ‘What is that, viz., the Real
?’ What is other than the gods (sense-organs) and the
vital breaths, that is the sat (what is) As for the gods
and the vital breaths, they are the tvam (the you). This
is expressed by the word satyam. It is as extensive as
all this. You are this world-all. Thus then he speaks to
him. This very thing has been expressed by a Rig
verse:
Having Yajus as her belly, having the Saman as his

head
Having the Rik as his form imperishable.
Is Brahman – thus is he to be known.
The great seen consists on the Vedas.
He says to him; ‘Wherewith does one acquire many

masculine names ?’ He should answer:
‘With the vital breath’.
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‘Wherewith does one acquire the feminine names?’

‘With speech’.
‘Wherewith the neater ones ?’ With the mind’.
‘Wherewith the odours ?’ ‘With the smell’.
‘Wherewith the forms ?’ ‘With the eye’.
‘Wherewith the sounds ?’ ‘With the ears’.
‘Wherewith the taste of food ?’ ‘With the tongue’.
‘Wherewith actions ?’ ‘With two hands’.
‘Wherewith pleasure and pain ?’ ‘With the body’.
‘Wherewith bliss, delight and procreation ?’ ‘With the

generative organ’.
‘Wherewith the going ?’ ‘With the two feet’.
‘Wherewith thoughts, what is to be understood and

desires ?’ ‘With intelligence’, he should say.
To him he says, ‘The waters, verily, indeed are my
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world. That is yours ? Whatever victory is Brahma’s,

whatever attainment, that victory he wins, that
attainment he attains, who knows this, who knows
thus’.
II-1. ‘Prana (the vital Breath) is Brahma, thus indeed

Kausitaki used to say. Of this same vital Breath which
is Brahma, verily mind is the messenger; the eye the
protector; the ear the announcer; speech the encloser.
He who verily knows mind as the messenger of this
Vital Breath that is Brahma becomes the messenger.
He who knows eye as the protector becomes
possessed of a protector; he who knows the ear as the
announcer becomes possessed of an announcer: he
who knows speech as the encloser becomes possessed
of an encloser.
To this vital Breath as Brahma all these gods (i.e.,

mind, age, ear, speech) bring offerings unbegged.
Likewise, indeed, to this vital Breath all beings bring
offerings unbegged.
The secret doctrine of him who knows this: One

should not beg. It is as if, having begged of a village
and not having received (anything), one should sit
down saying, ‘I shall not eat (anything) that is given
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from here’. Those very ones who previously refused

now invite him. This is the law for one who begs not.
But those who invite him are the givers of food
(saying) ‘Let us give it to you’.
II-2. ‘The vital Breath is Brahma’. Thus indeed

Paingya used to say. Of this vital Breath on Brahma
behind the speech the eye is enclosed; behind the eye
the ear is enclosed; behind the ear, the mind is
enclosed; behind the mind the vital Breath is enclosed.
To this same vital Breath as Brahma all these gods
bring offering unbegged. Even so to this same vital
Breath all beings living bring offering unbegged only.
Of him who knows this the secret doctrine is: ‘One
should not beg’. It is as if, having begged and not
having received (anything), one should sit down
saying ‘I shall not eat (anything) that is given from
here’. Those very ones who previously refused now
invite him. This is the law for one who begs not. But
those who invite him are the givers of food (saying)
‘Let us give to you’.
II-3. Now, next, the procuring of the highest treasure.
If one should covet the highest treasure, either on the

night of a full moon or on the night of a new moon or
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during the bright half of the moon under an auspicious

constellation – at one of these periods – having built
up a fire, having swept around, having shown the
sacred grass, having sprinkled around, having bent the
right knee, with a spoon or with a wooden bowl, or
with a metal cup, he offers oblations of melted butter
(with the words);
The divinity named speech is a procurer.
May it procure this thing for me from so and so. To it

hail !
The divinity named vital Breath is a procurer.
May it procure this thing for me from so and so. To it

hail !
The divinity named eye is a procurer. May it procure

this thing for me from so and so.
To it hail !
The divinity named ear is a procurer. May it procure

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To it hail !
The divinity named mind is a procurer. May it procure

To it hail !
The divinity named intelligence is a procurer. May it

procure this thing for me from so and so.
To it hail !
Then having inhaled the smell of the smoke, having

rubbed his limbs over with the ointment of
melted butter, silently he should go forth, declare his
object or send a messenger. He obtains here indeed.
II-4. Now next the longing to be realized with the

divine powers.
If one should desire to become beloved of a man or of

a woman or of men or of women, at one
of these same points of time, having built up a fire, he
offers in exactly the same manner, oblations of melted
butter, saying I ‘Your speech I sacrifice in me, you so
and so; Hail !
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Your vital Breath I sacrifice in me, you so and so; Hail

!
Your eye I sacrifice in me, you so and so; Hail !
Your ear I sacrifice in me, you so and so; Hail !
Your mind I sacrifice in me, you so and so; Hail !
Your intelligence I sacrifice in me, you so and so; Hail

!
Then having inhaled the smell of the smoke, having

rubbed his limbs over with a smearing of the melted
butter, silently he should go forth and desire to
approach and touch or he may simply stand and
converse from windward. He becomes beloved
indeed.
The longing for him indeed.
II-5. Now, next, self-restraint according to Pratardana

or the Inner Agnihotra as they call it. Verily as long as
a person is peaking, he is not able to breathe. Then he
is sacrificing vital breath in speech. As long, verily, as
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a person is breathing, he is not able to speak. Then he

is sacrificing speech in breath. These two are
unending immortal oblations. Waking or sleeping, one
is continuously, uninterruptedly making them. Now
whatever other oblations there are, they have an end,
for they consist of works. Knowing this very thing,
verily, the ancients did not offer the Agnihotra
sacrifice.
II-6. Now, what is Brahman ! The Uktha (Recitation)

is Brahman (sacred word) – Thus indeed was
Sushkabhangara wont to say. One should meditate on
it as the Rig (the hymn of praise); Unto him indeed all
beings sing praise for his greatness. One should
meditate on it as the Yajus (the sacrificial formula);
Unto him indeed are all beings united for his
greatness. One should meditate on it as the Saman
(chant); Unto him indeed all beings bow down for his
greatness. One should meditate on it as Sri (beauty).
One should meditate on it as Yasas (glory); One
should meditate on it as Tejas (splendour). As this
(Uktha) is the most beautiful, the most glorious, the
most splendid among the invocations of praise
(Shastras), even so is he who knows this the most
beautiful, the most glorious, the most splendid among
all beings.
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So the Adhvaryu priest prepares this self which is

related to the sacrifice and which consists of work. In
it he weaves what consists of the Yajus. In what
consists of the Yajus, the Hotir priest weaves what
consists of the Rig. In what consists of the Rig the
Udgatir priest weaves what consists of the Saman.
This is the self of all the three-fold knowledge. And
thus he who knows this becomes the self of Indra.
II-7. The all-conquering Kausitaki indeed was wont to

worship the rising sun, having performed the
investiture with the sacred thread, having fetched
water, having thrice sprinkled the water vessel saying,
‘ You are a deliverer; take my sin away’. In the same
way he was (wont to worship the sun) when it was in
the mind-heaven saying, ‘You are the high deliverer,
take my sin away !’ In the same way he was (wont to
worship the sun) when it was setting saying. ‘You are
the full deliverer; take my sin fully away’. Whatever
sin he committed by day or by night that it takes
away.
Likewise also he who knows this worships the sun in

the same manner. Whatever sin one commits by day
or by night it takes away fully.
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II-8. Now, month by month at the time of the new

moon when it comes round one should, in the same
way, worship the moon as it appears in the west or
throw two blades of grass towards it saying:
That heart of mind, of fair outlines
Which in the sky in moon doth rest,
I think I am knower of that,
May I not weep for children’s ill.
Indeed his children do not pre-decease him. Thus is it

with one to whom a son has been born.
Now in the case of one to whom a son has not been

born. ‘Increase. May (vigour) enter thee. May milk
and food gather in thee, may that which the Adityas
gladden.’ Having muttered these three ‘me, verses, he
says: Do not increase by our vital breath, by our
offspring, by our cattle. He who hates us and him
whom we hate, increase by his breath, by his
offspring, by his cattle. I turn myself with Indra’s turn;
I turn myself along with the turn of the sun’. Thus he
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turns himself
towards the right arm.
II-9. Thus on the night of the full moon one should

worship in the same way the moon as it appears in the
east saying: ‘You are the far shining King Soma, the
five-mouthed, the Lord of creation. The Brahmana is
one mouth of you. With that mouth you eat the Kings.
With that mouth make me an eater of food. The King
is one mouth of you. With that mouth you eat the
people. With that mouth make me an eater of food.
The hawk is one mouth of you. With that mouth you
eat birds. With that mouth make me an eater of food.
Fire is one mouth of you. With that mouth you eat this
world. With that mouth make me an eater of food. In
you is a fifth mouth. With that mouth you eat all
beings. With that mouth make me an eater of food.’
II-10. Waste not away with our vital breath, our

offspring, or cattle. He who hates us and him whom
we hate – waste away with his vital breath, his
offspring, his cattle. Thus I turn myself with the turn
of the gods; I turn myself with the turn of the sun.
Afterwards, he turns himself towards the right arm.
Now, when about to lie down with a wife one should
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touch her heart and say:
That which in thy heart, O fair one, is placed-within

Prajapati.
Therewith, O Queen of Immortality, may you not

come on children’s ill.
Her children do not then pre-decease her.
II-11. Now, when one has been away, on returning, he

should kiss his son’s head and say: From every limb
of mine are you born. ‘From my heart are you born; O
son, you are indeed myself.
May you live a hundred autumns long ! So and so, he

takes his name. ‘Become a stone ! Become an axe.
Become unconquerable gold. A brilliance, son, indeed
you are, so live a hundred autumns long !’ So and so,
he takes his name.
Then he embraces him saying, ‘Wherewith Prajapati

embraced his creatures for their welfare, therewith I
embrace you, so and so.
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Then he mutters in his right ear: ‘Confer on him, O

Maghavan, O Onrusher’ and in his left (ear), ‘O Indra,
grant most excellent possessions. Do not cut off (the
line of our race). Be not afraid; live a hundred
autumns of life. Son I kiss your head with your name’.
Thrice he should kiss his head. ‘I make a lowing over
you with a lowing of cows’. Thrice he should make a
lowing over his head.
II-12. Now, next, the dying around of the gods.
This Brahman verily shines when the fire blazes;

likewise it dies when it blazes not. Its brilliance goes
to the sun; its vital breath to the wind. This Brahman
verily shines when the sun is seen; likewise it dies
when it is not seen. Its brilliance goes to the moon; its
vital breath to the wind.
This Brahman verily shines forth when the lightning

flashes; likewise it dies when it flashes not. Its
brilliance goes to the regions of space; its vital breath
to the wind. All these divinities, verily, having entered
into the wind, perish not when they die in the wind.
There from, indeed, they come forth again. Thus with
reference to the divinities.
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II-13. Now, with reference to the Self.
This Brahman, verily, shines forth when one speaks

with speech; likewise this dies when one speaks not.
Its brilliance goes to the eye; its vital breath to the
vital breath. This Brahman verily shines when one
sees with the eye; likewise this dies when one sees
not. Its brilliance goes to the ear; its vital breath to the
vital breath. This Brahman verily shines when one
hears with the ear; likewise this dies when one hears
not. Its brilliance goes to the mind; is vital breath to
the vital breath. This Brahman, verily, shines when
one thinks with the mind; likewise it dies wen one
thinks not. Its brilliance goes to the vital breath; its
vital breath to the vital breath. All these divinities,
verily, have entered into the vital breath perish not
when they did in the vital breath. Therefrom, indeed,
they come forth again. So, verily, indeed, if upon one
who knows this, both the mountains, the southern and
the northern, should roll themselves forth seeking to
crush him, they would not crush him. But those who
hate him and those whom he himself hates – all these
die around him.
II-14. Now, next, the assumption of superior

excellence.
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All these divinities, verily, disputing among

themselves in regard to self-superiority went forth
from this body. Not breathing, it lay dry like a piece of
wood. Then speech entered into it. It just lay speaking
with speech. Then the eye entered into it; it just lay
speaking with speech, seeing with the eye. Then the
ear entered into it; it just lay speaking with speech,
seeing with the eye, hearing with the ear. Then the
mind entered into it; it just lay speaking with speech,
seeing with the eye, hearing with the ear, thinking
with the mind. Then the vital breath entered into it and
then, indeed, it at once arose. All these divinities,
having verily recognised to superior excellence of the
vital breath, having comprehended the vital breath
alone as the self of intelligence, went forth from this
body, all together. They having entered into the wind,
having the nature of space went to the heavenly
world. Likewise also indeed he who knows this,
having recognised the superior excellence of the vital
breath, having comprehended the vital breath alone as
the self of intelligence, goes out of the body with all
these. Having entered into the wind, having the nature
of space, he goes to heaven. He goes there where
these gods are. Having reached that, he who knows
this becomes immortal as the gods are immortal.
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II-15. Now, next, the father-and-son ceremony or the

transmission, as they call it.
A father, about to depart, calls his son. Having strewn

the house with new grass, having built up the fire,
having placed near it a vessel of water with a jug,
himself covered with a fresh garment the father
remains lying. Having come, the son lies down on top
touching organs with organs. Or (the father) may
transmit to him seated face to face. Then he delivers
over to him (thus):
Father: My speech in you I would place.
Son: I take your speech in me.
Father: My breath in you I would place.
Son: I take your breath in me.
Father: My eye in you I would place.
Son: I take your eye in me.
Father: My ear in you I would place.
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Son: I take your ear in me.
Father: My tastes of food in you I would place.
Son: I take your tastes of food in me.
Father: My deeds in you I would place.
Son: I take your deeds in me.
Father: My pleasure and pain in you I would place.
Son: I take your pleasure and pain in me.
Father: My bliss, delight, procreation in you I would

place.
Son: I take your bliss, delight and procreation in me.
Father: My movement in you I would place.
Son: I take your movement in me.
Father: My mind in you I would place.
Son: I take your mind in me.
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Father: My intelligence in you I would place.
Son: I take your intelligence in me.
If, however, he should be unable to speak much, let

the father say summarily, ‘My vital breaths in you I
would place’ and the son (reply) ‘You vital breaths I
take in me’.
Then turning to the right he goes towards the east. The

father calls out after him: ‘My glory, sacred lusture
and fame delight in you’. Then the other looks over
his left shoulder. Having hid (his face) with his hand
or having covered (it) with the edge of his garment, he
says: ‘May you obtain heavenly worlds and all
desires’. If the father should become well he should
dwell under the lordship of his son; or, he should
wander (as a mendicant). If, however, he should die
let them perform obsequies as they should be
performed.
III-1. Pratardana, the son of Divodasa, by means of

fighting and virility, verily reached the beloved abode
of Indra. To him then Indra Said: Pratardana, choose a
boon. Then said Pratardana: Do you yourself choose
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that boon for me which you deem most beneficent for

man. To him then Indra said: A superior verily
chooses not for an inferior. Do you yourself choose.
‘No boon verily then is it to me’ said Pratardana. But
Indra did not depart from the truth, for Indra is truth.
To him then Indra said: ‘Understand me only. This
indeed I deem most beneficent to man, namely that
one should understand me. I slew the three-headed
Tvastir; I delivered the Arunmukhas, the ascetics, to
the wolves. Transgressing many compacts I killed the
people of Prahlada in the sky, the Paulomas in the
atmosphere, the Kalakanjas on the earth. Of me, such
as I was then, not a single hair was injured.
So he knows me thus – by no deed whatever of his is

his world injured, not by stealing, not by killing an
embryo, not by the murder of his mother, not by the
murder of his father. If he has done any evil, the dark
colour departs not from his face.
III-2. Then he (Indra) said: I am the Spirit of the vital

breath, the intelligent Self. As such, worship me as
life, as immortality. Life is the vital breath: the vital
breath is life. For as long as the vital breath remains in
the body so long is there life. For indeed with the vital
breath one obtains immortality in this world; with
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intelligence, true conception. So he who worships me

as life, as immortality, reaches the full term of life in
this world; he obtains immortality and
indestructibility in the heavenly world.
Now, on this point some say: The vital breaths, verily,

go into a unity: (otherwise) one would not be able at
once to make known a name by speech, a form by the
eye, a sound by ear, a thought by the mind. The vital
breaths, as a unity, verily, cause to know all things
here, one by one. All the vital breaths speak along
with speech when it speaks. All the vital breaths see
along with the eye when it sees. All the vital breaths
hear along with the ear when it hears. All the vital
breaths think along with the mind when it thinks. All
the vital breaths breathe along with the breath when it
breathes.
‘That is indeed so’, said Indra. There is however a

superior excellence among the vital breaths.
III-3. One lives with speech gone, for we see the

dumb.
One lives with eye gone, for we see the blind.
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One lives with ear gone, for we see the deaf.
One lives with mind gone, for we see the childish.
One lives with arms cut off; One lives with legs cut
off; for thus we see.
But now it is the vital breath, even the self of

intelligence, that seizes hold of this body and raises it
up. This, therefore, one should worship as the Uktha.
This is the all-obtaining in the vital breath. As for the
vital breath, verily, that is intelligence; as for the
intelligence, verily that is vital breath. This is the view
thereof, this is the understanding thereof.
When a person is so asleep that he sees no dream

whatever, then he becomes one with that vital breath.
Then speech together with all names goes to it; the
eye together with all forms goes to it; the ear together
with all sounds goes to it; the mind together with all
thoughts goes to it. When he awakes, as from a
blazing fire sparks would fly in all directions, even so
from this self the vital breaths proceed to their
respective stations; from the vital breaths, the gods
(the senses); from the gods, the worlds. This same
vital breath, the self of intelligence, seizes hold of the
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body and raises it up. This therefore one should

worship as the Uktha. This is the all-obtaining in the
vital breath.
As for the vital breath, verily that is the Self as the

intelligence; as for the intelligence, that is the vital
breath. This is the proof of it, the understanding of it.
When a weak person is about to die, comes to such

weakness that he falls into a stupor, they say of him,
‘His thoughts have departed; he hears not; he speaks
not with speech; he thinks not’.
Thus he becomes one with the vital breath alone.
Then, speech together with all names goes to it; the
thoughts goes to it.
When he departs from his body, he departs together

with all these. When he awakens, as from a blazing
fire sparks would fly in all directions, even so from
this Self the vital breaths proceed to their respective
stations; from the vital breaths the gods; from the gods
the worlds.
III-4. When he departs from the body, speech pours all
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names into him; by speech he obtains all names. Vital

breath pours all odours into him; with breath he
obtains all odours. The eye pours all forms into him;
with the eye he obtains all forms. The ear pours all
sounds into him; with the ear he obtains all sounds.
The mind pours all thoughts into him. With the mind
he obtains all thoughts. This is the all-obtaining in the
vital breath.
As for the vital breath, verily that is the intelligence.

As for the intelligence, verily that is the vital breath;
for, together, these two dwell in this body; together
the two depart. Now, then, we will explain how all
beings become one with this intelligence.
III-5. Speech is one portion taken out of it. Name is its

externally correlated object element. Breath is one
portion taken out of it. Odour is its externally
correlated object element. The eye is one portion
taken out of it. Form is its externally correlated object
element. The ear is one portion taken out of it. Sound
is its externally correlated object element. The tongue
is one portion taken out of it. Taste of food is its
externally correlated object element. The two hands
are one portion taken out of it. Work is their externally
correlated object element. The body is one portion
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taken out of it. Pleasure and pain is its externally

correlated object element. The generative organ is one
portion taken out of it. Bliss, delight and procreation
are its externally correlated object element. The two
feet are one portion taken out of it. Goings are their
externally correlated object element. The mind is one
portion taken out of it. Thoughts and desires are its
externally correlated object element.
III-6. With speech, mounted on by intelligence, one

obtains all names.
With the vital breath, mounted on by intelligence, one

obtains all odours.
With the eye, mounted on by intelligence, one obtains

all forms.
With the ear, mounted on by intelligence, one obtains

all sounds.
With the tongue, mounted on by intelligence, one

obtains all tastes.
With the hands, mounted on by intelligence, one

obtains all works.
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With the body, mounted on by intelligence, one

obtains pleasure and pain.
With the generative organ, mounted on by

intelligence, one obtains bliss, delight and procreation.
With the feet, mounted on by intelligence, one obtains

all goings.
With the mind, mounted on by intelligence, one

obtains all thoughts, what is to be understood by
thought and desire.
III-7. For verily without intelligence speech would not

make any name whatsoever known.
‘My mind was elsewhere’ one says, ‘I did not cognise

that name’.
For verily without intelligence breath would not make

any odour whatsoever known.

that odour’.
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For verily without intelligence the eye would not

make any form whatsoever known.

that form’.
For verily without intelligence the ear would not make

any sound whatsoever known.

the sound’.
For verily without intelligence the tongue would not

make any taste of food whatsoever known.

that taste of food’.
For verily without intelligence the two hands would

not make any action whatsoever known.

that action’.
For verily without intelligence the body would not

make known any pleasure or pain whatsoever.
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that pleasure and pain’.
For verily without intelligence the generative organ

would not make known any bliss, delight and
procreation whatsoever. ‘My mind was elsewhere’ one
says, ‘I did not cognise that bliss, delight and
procreation’.
For verily without intelligence the two feet would not

make known any going whatsoever. ‘My mind was
elsewhere’ one says, ‘I did not cognise that going’.
For verily without intelligence no thought whatever

would be effected, nothing cognisable would be
cognized.
III-8. One has to win the pure knowledge of the unity

of Brahman and Atman.
Speech is not what one should seek to know; one

should know the speaker.
Smell is not what one should seek to know; one

should know the smeller.
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Form is not what one should seek to know; one should

know the seer.
Sound is not what one should seek to know; one

should know the hearer.
Taste of food is not what one should seek to know;

one should know the knower of the taste of food.
Deed is not what one should seek to know; one should

know the doer.
Pleasure and pain are not what one should seek to

know; one should know the discerner of
pleasure and pain.
Bliss, delight and procreation are not what one should

seek to know; one should know the discerner of bliss,
delight and procreation.
Going is not what one should seek to know; one

should know the goer.
Mind is not what one should seek to know; one should

know the thinker.
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These ten essential elements, verily, are with reference

to intelligence. These ten intelligential elements are
with reference to existence. Verily if there were no
elements of existence, there would be no elements of
intelligence. Verily if there were no elements of
intelligence, there would be no elements of existence.
Truly from either alone, no form whatever would be
possible.
And this (the Self of intelligence) is not diverse. But

as of a chariot, the felly is fixed on the spokes and the
spokes are fixed on the hub, even so these elements of
existence are fixed on the elements of intelligence; the
elements of intelligence are fixed on the vital breath.
This vital breath, truly, is the Self of intelligence: (it

is) bliss, ageless, immortal. He does not become
greater with good action nor indeed lesser with bad
action. This one truly indeed causes him whom he
wishes to lead up from this world to perform good
action. This one also indeed causes him whom he
wishes to lead downwards to perform bad action. He
is the protector of the world; he is the sovereign of the
world; he is the Lord of all. ‘He is myself’ – this one
should know. ‘He is my Self’ – This one should know.
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IV-1. Now then verily there was Gargya Balaki, a

famed Vedic scholar. He dwelt among the Ushinaras,
the Satvans and the Matsyas, among the Kurus and
the Panchalas, among the Kashis and the Videhas.
Having come to Ajatasatru of Kashi, he said, ‘Let me
declare Brahman to you’. To him then Ajatasatru said:
‘A thousand (cows) we give to you’. At such a word
as this, verily indeed people would run together,
crying ‘A Janaka ! A Janaka !’
IV-2. In the sun the great, in the moon the food, in the
lightning truth, in thunder sound, in wind Indra
Vaikuntha, in space the plenum, in fire the Vanquisher,
in water brilliance – thus with reference to the
divinities. Now, with reference to the self; in the
mirror the reflection; in the shadow the double, in the
echo life, in sound death, in sleep Yama (the Lord of
Death), in the body Prajapati, in the right eye speech,
in the left eye truth.
IV-3. Then said Balaki: Him who is this person in the

sun, on him I indeed meditate. To him Ajatasatru said:
Make me not to converse on him ! As the great, the
white-robed, the Supreme, the head of all beings –
thus verily do I meditate on him. He who meditates on
him thus becomes indeed the supreme, the head of all
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beings.
IV-4. Then said Balaki: ‘him who is the person in the

moon, on him indeed do I meditate’. To him then
Ajatasatru said: Make me not to converse on him ! I
meditate on him asking Soma, as the self of food. He
who meditates on him thus becomes indeed the self of
food.
IV-5. Then said Balaki: ‘I meditate on the person,

indeed, who is the person in the lightning’. To him
then Ajatasatru said: Make me not to converse on
him ! I meditate on him as the self of truth. He who
meditates on him thus becomes indeed the self of truth
(of brilliance).
IV-6. Then said Balaki: I meditate on the person in the

Thunder’. To him then Ajatasatru said: Make me not
to converse on him ! I meditate on him as the self of
sound. He who meditates on him thus becomes indeed
the self of sound.
IV-7. Then said Balaki: I meditate on the person in

wind’. To him then Ajatasatru said: Make me not to
converse on him ! I meditate on him as Indra
Vaikuntha or as the unconquered army. He who
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meditates on him thus becomes indeed the triumphant,

the unconquerable, a conqueror of adversaries.

space’. To him then Ajatasatru said: Make me not to
converse on him ! I meditate on him as the full moon-
active Brahman. He who meditates on him thus
becomes filled with offspring, cattle, fame, the
radiance of sanctity and the heavenly world, he
reaches the full term of life.

fire’. To him then Ajatasatru said: Make me not to
converse on him ! I meditate on him as the
Vanquisher. He who meditates on him thus become
verily a vanquisher of others.

water’. To him then Ajatasatru said: Make me not to
converse on him ! I meditate on him as the Self of
Brilliance of name. Thus with reference to the
divinities..
IV-11. Now, with reference to self.
Then said Balaki: I meditate indeed on the person in
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the mirror’. To him Ajatasatru said: Make me not to

converse on him ! I meditate on him as (the reflected)
likeness. He, then, who meditates on him thus, a very
likeness of him is born in his offspring, not an
unlikeness.
IV-12. Then said Balaki: I meditate indeed on the

person in the shadow’. To him Ajatasatru said: Make
me not to converse on him ! I meditate on him as the
inseparable Double. He, then, who meditates on him
thus obtains from his second and becomes possessed
of his double.

person in the echo’. To him Ajatasatru said: Make me
not to converse on him ! I meditate on him as life. He,
then, who meditates on him thus passes not into
unconsciousness before his time.

person in sound’. To him Ajatasatru said: Make me
not to converse on him ! I meditate on him as Death.
He, then, who meditates on him thus does not die
before his time.
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person who, while asleep, moves about in dream’. To

him Ajatasatru said: Make me not to converse on
him ! I meditate on him as King Yama ! He, then, who
meditates on him thus, to his supremacy everything
here is subdued.
IV-16. Then said Balaki: I meditate on the person who

is in this body’. To him Ajatasatru said: Make me not
to converse on him ! I meditate on him as Prajapati.
He then who meditates on him thus is augmented with
offspring, cattle, fame, the lustre of sanctity, the
heavenly world; he reaches the full term of life.

the right eye’. To him Ajatasatru said: Make me not to
converse on him ! I meditate on him as the self of
speech, the self of fire, the self of light. He then who
meditates on him thus becomes the self of all these.

the left eye’. To him Ajatasatru said: Make me not to
converse on him ! I meditate on him as the self of
truth, the self of lightning, the self of brightness. He
then who meditates on him thus becomes the self of
all these.
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IV-19. Thereupon Balaki was silent. To him then

Ajatasatru said: So much only Balaki ? ‘So much
only’ replied Balaki. To him, then, Ajatasatru said: In
vain, indeed, did you make to converse saying ‘Let
me declare Brahman to you’. He, indeed. Balaki, who
is the maker of these persons, of whom verily this is
the work, he alone is to be known.
Thereupon Balaki, fuel in hand, approached saying,

‘Receive me as a pupil’. To him then Ajatasatru said:
‘This I deem a form (of conduct) contrary to nature
that a Kshatriya should receive a Brahmana as pupil.
(But come). I shall make you understand’. Then
taking him by the hand, he went forth. The two then
came upon a person asleep. The Ajatasatru called him
(saying) ‘O Great, White-robed King, Soma !’ But he
just lay silent. Then he pushed him with a stick. He
got up at once. To him then Ajatasatru said: Where in
this case, O Balaki, has this person lain ?
What has become of him here ? Whence has he
returned here ?
Thereupon Balaki understood not. To him then

Ajatasatru said: Where in this case, O Balaki has this
person lain, what has become of him here, whence he
has returned here as I asked is the arteries of a person
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(of the heart) called Hita (the beneficent). From the

heart they spread forth to the pericardium. Now they
are as minute as a hair divided a thousand-fold. They
consist of a minute essence, reddish-brown, white,
black, yellow and red. In these one remains while
asleep; he sees no dream whatsoever.
IV-20. Then he becomes unitary in this vital breath.

Then speech together with all names goes to it; the
thoughts goes to it.
When he awakes, as from a blazing fire sparks

proceed in all directions, even so from this Self the
vital breaths proceed to their respective stations; from
the vital breaths, the gods (the sense faculties); from
the sense faculties the worlds. This very vital breath,
even this Self of intelligence, has entered this bodily
self up to the hair and the fingernail. Just as a razor
might be hidden in a razor-case or as fire in the
fireplace, even so this self of intelligence has entered
this bodily self upto the very hairs and nails. On that
self these other selves depend as upon a chief his own
(men) or as his own (men) are of service to a chief,
even so these other selves are of service to that self of
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(intelligence). Verily as long as Indra did not

understand this Self, so long the Asuras overcame
him. When he understood this, striking down and
conquering the Asuras, he attained pre-eminence
among all gods and all beings, sovereignty and
overlordship.
Likewise also he who knows this, striking off all evils,

attains pre-eminence, sovereignty and overlordship
over all beings – he who knows this, yea, he who
knows this.

the mind;

Veda to me.

day
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That protect me;

speaker.
Here ends the Kaushitaki-Brahmana Upanishad, as

contained in the Rig-Veda
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6. Mudgala Upanishad

the mind;

Veda to me.

day
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That protect me;

speaker.
I. A SUMMARY OF PURUSHASUKTA
We shall explain the Purusha-sukta: In ‘a thousand-

headed’ thousand means countless; the word ‘ten
fingers’, means infinite distance, by the first stanza
Vishnu’s pervasion in space is stated, by the second
the pervasion in time; the third speaks of his giving
liberation. The glory of Vishnu is given in ‘Etavan’
(so much is his greatness). The same stanza states his
four-fold nature. ‘Tripad’ etc., speaks of the glory of
Aniruddha. In ‘from that Virat was born’ has been
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shown the origin of Prakriti and Purusha from a

quarter of Hari. By ‘Yat Purushena’ the sacrifice of
creation is stated as well as Moksha. In ‘Tasmad’
world creations are stated. ‘Vedaham’ speaks of Hari’s
glory. By ‘Yajnena’ is stated the end of creation and
liberation. One who knows it becomes liberated.
II. THE SUPREME MYSTERY
In Mudgalopanishad the greatness of Purusha-sukta

has been stated in detail. Vasudeva instructed the
knowledge of Bhagavan to Indra; again imparted to
the humble Indra the great mystery with two sections
of the Purusha-sukta. These two are: The Purusha
described above gave up the object which was beyond
the scope of name and form, hard for worldly people
to understand and took a form with a thousand parts
and capable of giving Moksha on sight, for uplifting
the suffering Devas and others. In that form,
pervading the world he was beyond it by an infinite
distance. This Narayana was the Past, Present and the
Future. And was the giver of Moksha to all. He is
greater than the greatest – none is greater than He.
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He made himself into four parts and with three of

them exists in the heaven. By the fourth, the
Aniruddha (for of) Narayana, all worlds have come to
be. This (part of) Narayana created Prakriti (Matter)
for making the worlds (Prakriti stands for the four-
faced Brahma). In full form the latter did not know the
work of creation – this Aniruddha-Narayana told him.
Brahman ! Meditate upon your organs as the sacrifice,

the firm body of the sheaths as the oblation, me as
Agni, the spring season as ghee, summer as fuel,
autumn as the six tastes of food and make the offering
in Agni and touch the body – this will make the body
(strong like) Vajra (diamond). Thence will appear the
products like animals. From the, the world of moving
and unmoving things. It must be understood that the
manner of liberation is stated by the combination of
Jiva and Paramatman.
Whoever knows this Creation and Liberation lives a

full life.
III
The single God becoming many; unborn, is born as
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many. The Adhvaryus worship him as Agni. This as

Yajus unites everything. The Samavedins worship as
Saman. All is established in him. The serpents
meditate on his as poison. The knowers of snake-lore
as snake, gods as energy, men as wealth, Demons as
Magic, the manes as sustenance. The knowers of the
superhuman as superhuman. Gandharvas as beauty,
Apsarases as perfume. He becomes whatever he is
worshipped as; so, one should think ‘I am the supreme
being’ and will become that (who knows this).
IV. ONLY BRAHMAN WITH THE THREEFOLD

MISSING IS JIVA
Beyond the threefold misery, free from layers devoid

of the six waves, other than the five sheaths,
unaffected by the six transformations is the Brahman.
The three miseries are Adhyatmika (body disease),
Adhibhautika (robbers, wild animals etc.,) and
Adhidaivika (rains etc.,). They relate to agents, action
and effect; knower, knowledge and the known;
experiencer, experience and the experienced. The six
layers are skin, flesh, blood, bones, tendons and
morrow. The six enemies are lust etc. The five sheaths
are those of food, vital airs, mind cognition and bliss.
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The six transformations are: being, birth, growth,

change, decline and destruction. The six waves are
hunger, thirst, sorrow, delusion, old age and death.
The six delusions are about family, lineage, class,
caste, stations (ashrama) and forms. Through contact
with the supreme spirit becomes the Jiva – he is none
other.
He who studies this is purified in fire, wind and sun;

has health and wealth, becomes rich in children and
grandchildren, a scholar, purified from great sin,
drink, improper contact with mother, daughter and
daughter-in-law, stealing gold, forgetting Vedic
learning, failure to serve elders, sacrificing for the
unfit, eating what should not be, wrong gifts, contact
with another’s wife, unaffected by lust etc., becomes
the pristine Brahman in this birth. Therefore one
should not impart to an uninitiated person this
Purusha-sukta which is a secret, nor to one who does
not know the Vedas, a non-sacrificer, a non-
Vaishnava, non-Yogin, a talkative person, a harsh
talker, one who takes more than a year to learn, the
discontented.
The Guru shall impart this in a pure place, on a sacred

star, after regulating the vital airs to the humble
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disciple, in the right ear. It should not be done too

often – it would become stale but as often as needed,
in the ear.
Thus both the teacher and the taught will become

Purusha in this birth.
This is the Upanishad.

the mind;

Veda to me.

day
98
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That protect me;

speaker.
Here ends the Mudgalopanishad, as contained in the

Rig-Veda.
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RIG-VEDA
7. Nada Bindu Upanishad

the mind;

Veda to me.

day
100
RIG-VEDA

That protect me;

speaker.
1. The syllable ‘A’ is considered to be its (the bird

Om’s) right wing, ‘Upanishad’, its left; ‘M’, its tail;
and the Ardha-Matra (half-metre) is said to be its
head.
2. The (Rajasic and Tamasic) qualities, its feet

upwards (to the loins); Sattva, its (main) body;
Dharma is considered to be its right eye, and
Adharma, its left.
3. The Bhur-Loka is situated in its feet; the Bhuvar-
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Loka, in its knees; the Suvar-Loka, in its loins; and

the Mahar-Loka, in its navel.
4. In its heart is situate the Janoloka; Tapoloka in its

throat and the Satya-Loka in the centre of the forehead
between the eyebrows.
5(a). Then the Matra (or Mantra) beyond the

Sahasrara (thousand-rayed) is explained (viz.,) should
be explained.
5(b)-6(a). An adept in Yoga who bestrides the Hamsa

(bird) thus (viz., contemplates on Om) is not affected
by Karmic influences or by tens of Crores of sins.
6(b)-7. The first Matra has Agni as its Devata

(presiding deity); the second, Vayu as its Devata; the
next Matra is resplendent like the sphere of the sun
and the last, Ardha-Matra the wise know as belonging
to Varuna (the presiding deity of water).
8. Each of these Matras has indeed three Kalas (parts).

This is called Omkara. Know it by means of the
Dharanas, viz., concentration on each of the twelve
Kalas (or the variations of the Matras produced by the
difference of Svaras or intonation).
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9-11. The first Matra is called Ghoshini; the second,

Vidyunmali (or Vidyunmatra); the third, Patangini; the
fourth, Vayuvegini; the fifth, Namadheya; the sixth,
Aindri; the seventh, Vaishnavi; the eighth, Sankari;
the ninth, Mahati; the tenth, Dhriti (Dhruva); the
eleventh, Nari (Mauni); and the twelfth, Brahmi.
12. If a person happens to die in the first Matra (while

contemplating on it), he is born again as a great
emperor in Bharatavarsha.
13. If in the second Matra, he becomes an illustrious

Yaksha; if in the third Matra, a Vidyadhara; if in the
fourth, a Gandharva (these three being the celestial
hosts).
14. If he happens to die in the fifth, viz., Ardha-Matra,

he lives in the world of the moon, with the rank of a
Deva greatly glorified there.
15. If in the sixth, he merges, into Indra; if in the

seventh, he reaches the seat of Vishnu; if in the eighth,
Rudra, the Lord of all creatures.
16. If in the ninth, in Mahar-Loka; if in the tenth, in
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Janoloka (Dhruva-Loka -- ?); if in the eleventh,

Tapoloka, and if in the twelfth, he attains the eternal
state of Brahma.
17. That which is beyond these, (viz.,) Para-Brahman

which is beyond (the above Matras), the pure, the all-
pervading, beyond Kalas, the ever resplendent and the
source of all Jyotis (light) should be known.
18. When the mind goes beyond the organs and the
Gunas and is absorbed, having no separate existence
and no mental action, then (the Guru) should instruct
him (as to his further course of development).
19. That person always engaged in its contemplation

and always absorbed in it should gradually leave off
his body (or family) following the course of Yoga and
avoiding all intercourse with society.
20. Then he, being freed from the bonds of karma and
the existence as a Jiva and being pure, enjoys the
supreme bliss by his attaining of the state of Brahma.
21. O intelligent man, spend your life always in the

knowing of the supreme bliss, enjoying the whole of
your Prarabdha (that portion of past Karma now being
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enjoyed) without making any complaint (of it).
22-23(a). Even after Atma-Jnana (knowledge of

Atman or Self) has awakened (in one), Prarabdha does
not leave (him); but he does not feel Prarabdha after
the dawning of Tattva-Jnana (knowledge of Tattva or
truth) because the body and other things are Asat
(unreal), like the things seen in a dream to one on
awaking from it.
23(b)-24. That (portion of the) Karma which is done

in former births and called Prarabdha does not at all
affect the person (Tattva-Jnani), as there is no rebirth
to him. As the body that exists in the dreaming state is
untrue, so is this body.
25(a). Where then is rebirth to a thing that is illusory ?

How can a thing have any existence, when there is no
birth (to it) ?
25(b)-26(a). As the clay is the material cause of the

pot so one learns from Vedanta that Ajnana is the
material cause of the universe and when Ajnana
ceases to exist, where then is the cosmos ?
26(b)-27. As a person through illusion mistakes a rope
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for a serpent, so the fool not knowing Satya (the

eternal truth) sees the world (to be true). When he
knows it to be a piece of rope, the illusory idea of a
serpent vanishes.
28-29(a). So when he knows the eternal substratum of

everything and all the universe becomes (therefore)
void (to him), where then is Prarabdha to him, the
body being a part of the world ? Therefore the word
Prarabdha is accepted to enlighten the ignorant (only).
29(b)-30. Then as Prarabdha has, in course of time,

worn out, he who is the sound resulting from the
union of Pranava with Brahman who is the absolute
effulgence itself, and who is the bestower of all good,
shines himself like the sun at the dispersion of the
clouds.
31. The Yogin being in the Siddhasana (posture) and

practising the Vaishnavi-Mudra, should always hear
the internal sound through the right ear.
32. The sound which he thus practises makes him deaf

to all external sounds. Having overcome all obstacles,
he enters the Turya state within fifteen days.
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33. In the beginning of his practice, he hears many

loud sounds. They gradually increase in pitch and are
heard more and more subtly.
34. At first, the sounds are like those proceeding from

the ocean, clouds, kettle-drum and cataracts; in the
middle (stage) those proceeding from Mardala (a
musical instrument), bell and horn.
35. At the last stage, those proceeding from tinkling

bells, flute, Vina (a musical instrument) and bees.
Thus he hears many such sounds more and more
subtle.
36. When he comes to that stage when the sound of

the great kettle-drum is being heard, he should try to
distinguish only sounds more and more subtle.
37. He may change his concentration from the gross

sound to the subtle, or from the subtle to the gross, but
he should not allow his mind to be diverted from them
towards others.
38. The mind having at first concentrated itself on any

one sound fixes firmly to that and is absorbed in it.
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39. It (the mind) becoming insensible to the external

impressions, becomes one with the sound as milk with
water and then becomes rapidly absorbed in
Chidakasa (the Akasa where Chit prevails).
40. Being indifferent towards all objects, the Yogin

having controlled his passions, should by continual
practice concentrate his attention upon the sound
which destroys the mind.
41. Having abandoned all thoughts and being freed

from all actions, he should always concentrate his
attention on the sound and (then) his Chitta becomes
absorbed in it.
42-43(a). Just as the bee drinking the honey (alone)

does not care for the odour, so the Chitta which is
always absorbed in sound, does not long for sensual
objects, as it is bound by the sweet smell of Nada and
has abandoned its flitting nature.
43(b)-44(a). The serpent Chitta through listening to

the Nada is entirely absorbed in it and becoming
unconscious of everything concentrates itself on the
sound.
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44(b)-45(a). The sound serves the purpose of a sharp

goad to control the maddened elephant – Chitta which
roves in the pleasure-garden of the sensual objects.
45(b)-46(a). It serves the purpose of a snare for

binding the deer – Chitta. It also serves the purpose of
a shore to the ocean waves of Chitta.
46(b)-47(a). The sound proceeding from Pranava

which is Brahman is of the nature of effulgence; the
mind becomes absorbed in it; that is the supreme seat
of Vishnu.
47(b)-48(a). The sound exists till there is the Akasic

conception (Akasa-Sankalpa). Beyond this, is the
(Asabda) soundless Para-Brahman which is
Paramatman.
48(b). The mind exists so long as there is sound, but

with its (sound’s cessation) there is the state called
Unmani of Manas (viz., the state of being above the
mind).
49(a). This sound is absorbed in the Akshara

(indestructible) and the soundless state is the supreme
seat.
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49(b)-50(a). The mind which along with Prana (Vayu)

has (its) Karmic affinities destroyed by the constant
concentration upon Nada is absorbed in the unstained
One. There is no doubt of it.
50(b)-51(a). Many myriads of Nadas and many more

of Bindus – (all) become absorbed in the Brahma-
Pranava sound.
51(b)-52(a). Being freed from all states and all

thoughts whatever, the Yogin remains like one dead.
He is a Mukta. There is no doubt about this.
52(b). After that, he does not at any time hear the

sounds of conch or Dundubhi (large kettle drum).
53. The body in the state of Unmani is certainly like a

log and does not feel heat or cold, joy or
sorrow.
54. The Yogin’s Chitta having given up fame or

disgrace is in Samadhi above the three states.
55. Being freed from the waking and the sleeping

states, he attains to his true state.
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56. When the (spiritual) sight becomes fixed without

any object to be seen, when the Vayu (Prana) becomes
still without any effort, and when the Chitta becomes
firm without any support, he becomes of the form of
the internal sound of Brahma-Pranava.
Such is the Upanishad.

the mind;

Veda to me.

day
111
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That protect me;

speaker.
Here ends the Nadabindu Upanishad, as contained in

the Rig-Veda.
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113
RIG-VEDA
8. Nirvana Upanishad

the mind;

Veda to me.

day
114
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That protect me;

speaker.
1. Now we shall expound the Nirvanopanishad.
2. The Paramahamsa: I am He.
3. The mendicant monks who wear marks of

renunciation inwardly. [They are the ascetics
entitled to study this Upanishad.]
4. (They are) the protectors of the field in which I-

ness (indicative of the separateness of the Self) is
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destroyed.
5. Their settled conclusion is partless like ether.
6. (Their heart) is the river of immortal waves.
7. (Their heart) is imperishable and unconditioned.
8. (Their preceptor) is the (realized) sage free from

doubts.
9. The divine being (they adore is) final beatitude.
10. Their activity is free of family (and other) ties.
11. Their knowledge is not isolated.
12. (They study and/or teach) the higher scripture.
13. (They constitute) the propless monastic centre.
14. Their dedication (is to reveal Brahman) to a group

(of worthy disciples).
15. The instruction is the non-existence (of things

other than Brahman).
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16. This dedication brings joy and purification (to the

disciples).
17. Their sight is (like) seeing the twelve suns.
18. Discrimination (of the real from the unreal) is

(their) protection.
19. Their compassion aloe is the sport.
20. (They wear) the garland of bliss.
21. In the cave of one seat (is) their audience of

happiness, free from restrictions of yoga-postures.
22. (They) subsist on food not prepared (specially for

them).
23. Their conduct is in consonance with the

realization of the oneness of the Self and Brahman
(Hamsa).
24. They demonstrate to disciples (by their conduct)

that Brahman is present in all beings.
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25. True conviction is their patched garment. Non-

alignment is their loin-cloth. Reflection (of the truths
of the Vedanta) is their (emblematic-)staff. The vision
of Brahman (as non-different from the Self) is their
yoga-cloth. Sandals (consist in avoiding contact with
worldly) wealth. Activity (for bare living) at the
behest of others. Their bondage (is only in the desire
to direct) the Kundalini (into the Susumna). Liberated
while alive, as they are freed from denial of the
highest (Brahman). The oneness with Siva is their
sleep. True knowledge (by denying joy in Avidya) or
the Khechari-mudra is their supreme bliss.
26. The (bliss of) Brahman is free from the (three)

qualities (Sattva, Rajas and Tamas).
27. (Brahman) is realized by discrimination (of the

real from the unreal) (and) it is beyond the reach of
the mind and speech.
28. The phenomenal world is impermanent as it is

produced (from Brahman which alone is real); it is
similar to a world seen in a dream and an elephant in
the sky (i.e. illusory): similarly the cluster of things
such as the body is perceived by a network of a
multitude of delusions and it is fancied to exist as a
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serpent in a rope (due to imperfect knowledge).
29. The (worship of) gods named Vishnu, Brahma and

a hundred others culminates (in Brahman).
30. The goad is the path.
31. (The path) is not void, only conventional.
32. The strength of the supreme Lord (is the support

to the aerial path).
33. The Yoga accomplished by truth is the monastery.
34. The position (heaven) of gods does not constitute

its real nature.
35. The prime source Brahman is self-realization.
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36. (The ascetic) shall meditate on the absence of

distinction, based on the Gayatri through the Ajapa
Mantra.
37. Restraint on the mind is the patched garment.
38. By Yoga (there is) the vision (experience) of the

nature of everlasting bliss.
39. Bliss is the alms that he enjoys.
40. Residence even in the great cemetery is as in a

pleasure garden.
41. A solitary place is the monastery.
42. Complete quiescence of the mind is the practice of

Brahmavidya.
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43. His movement is to unmani state.
44. His pure body is the propless seat of dignity.
45. His activity is the bliss of the waves of

immortality.
46. The ether of consciousness is the great established

conclusion.
47. Instruction in the emancipating mantra results in

efficiency of bodily limbs and mind for possessing
divine power in practising tranquillity, self-restraint,
etc., and in the realization of the oneness of the (so-
called) higher and lower Self.
48. The presiding deity (of the Taraka) is the

everlasting bliss of non-duality.
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49. The voluntary religious observance is the restraint

of the inner senses.
50. Renouncing (tyaga) is the giving up of fear,

delusion, sorrow and anger.
51. (Renouncing results is) the enjoyment of bliss in

the identity of the higher and lower (self).
52. Unrestrainedness is pure power.
53. When the reality of Brahman shines in the self

there is the annihilation of the phenomenal world
which is enveloped by the power of Shiva (Maya);
similarly the burning of the existence or non-existence
of the aggregate of the causal, subtle and gross bodies.
54. He realizes Brahman as the prop of the ether.
55. The auspicious fourth state is the sacred thread;
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the tuft (too) consists of that.
56. (To him) the created world consists of

consciousness; (so also) the immovable and the group
of various beings.
57. Uprooting (the effect of) karman is (mere) talk; in

the cemetery (Self-Brahman), illusion, ‘mine-ness’
and ego have been burnt.
58. (The realized Parivrajaka) has his body intact.
59. Meditation on the true form which is beyond the

three attributes (of Sattva, Rajas and Tamas); (even
this) condition (of distinction ‘I am Brahman’) is a
delusion which shall be annihilated The burning of the
attitude of passion, etc., (ought to be done). The loin
cloth ought to be rough and tight (so that the vital
energy moves upward in perpetual celibacy). Deer-
skin garment for long (and later to be unclad). The
unstruck mantra (the Om in the fourth state turiya) is
practised by refraining from (worldly) action.
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Conducting himself freely (as he has reached a stage

which is beyond good and bad, he realizes) his true
nature which is liberation.
60. His conduct (of serving a primary Avadhuta) as a

ship (to cross the ocean of worldly life and) reach the
transcendent Brahman; practising celibacy till
tranquillity is attained; getting instruction in the stage
of a celibate student, or learning (the truth) in the
stage of a dweller in the forest (Vanaprastha) he
(embraces) renunciation wherein all (true) knowledge
is established; at the end he becomes of the form of
the indivisible Brahman, the eternal, the annihilator of
all doubts.
61. This Nirvanopanishad (the secret doctrine leading

to final beatitude) shall not be imparted to one other
than a disciple or a son. Thus (ends) the Upanishad.

the mind;
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Veda to me.

day

That protect me;

speaker.
125
RIG-VEDA
Here ends the Nirvanopanishad, as contained in the

Rig-Veda.
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RIG-VEDA
9. Saubhagya Lakshmi
Upanishad


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I-1: Then the Gods said to the Lord: Lord ! Expound

for us the science of the Goddess of Prosperity.
I-2: The Lord, the primeval Narayana, replied: Be it

so. With intent minds, all of you Gods, listen ! With
the aid of the fifteen verses beginning with the verse
‘hiranyavarnam’ (of the hue of gold), etc., meditate on
the four-armed Sri (the Goddess of Prosperity), whose
form is that of the Fourth, who is beyond the Fourth,
who is supreme over all, who is present in all
consecrated seats, and who is encircled by the
divinities of the seats, major and minor.
I-3: Now, the seers of the hymn on Sri consisting of

fifteen verses are Ananda, Kardama, Chiklita and
Indirasuta. Of the first verse, the seer is Sri. Of the
(next) fourteen verses, the seers are Ananda etc. Of
the first three verses, ‘hiranyavarnam’, etc., the metre
is Anustubh. Of the verse ‘kamso’smi’, the metre is
brihati, of the two others Tristubh (is the metre); of the
next eight the metre is Anustubh. Of the remainder,
the metre is Prastarapankti. The divinity is the Fire
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which is Sri. The seed is ‘hiranyavarnam’. The power

is ‘kamso’smi’. The consecration of the limbs is
(effected) with the words hiranmaya chandra
rajatasraja hiranyasraja hiranya hiranyavarna,
beginning with Om, ending with Namah (i.e.
salutation), and having the nouns declined in the
dative case. Next (follows) the consecration of the
limbs with the triads of faces. With the verses of the
Srisukta themselves consecrate, in order, the head, the
eyes, the ears, the nose, the face, the neck, the two
arms, the heart, the navel, the privies, the thighs, the
knees and the shanks.
I-4: Seated in the spotless lotus
Coloured as its pollen heaps
Bearing in her lotus palms
Lotus pair and symbolled promise
Of fear dispelled and boons bestowed;
With jewelled crown and ornaments diverse
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Wondrously adorned – Let Sri,
Mother of the world entire,
Promote our fortunes ever.
I-5: Her seat: With the goal kept in view, set down in
the pericarp the seed-syllable’ of Sri; and in the eight-
petalled, twelve-petalled, and sixteen-petalled lotuses,
the half verses of the Srisukta (hymn on Sri); outside
it (the sixteen-petalled lotus), (set down) the verse
‘yah sucih’, etc., together with the alphabet (from a to
la); (and outside, and all around) set down the ‘seed-
syllable’ of Sri. Also, draw the ten limbs of the
diagram. Then invoke the Goddess Sri.
I-6: With the limbs (e.g. ‘SRAN salutation to the

heart’), the first encasing (is accomplished); with
Padma, etc., the second encasing; with the mantras of
the Lords of the world, the third; with those of their
weapons, the fourth encasing. With the hymn of Sri,
invocations, etc., (must be made). Sixteen thousand
utterances (of the hymn must be made).
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I-7: Of the monosyllabic incantation of Rama, the

Goddess of Prosperity, the seer, metre and deity are
Bhrigu, Nicird-Gayatri and Sri. The power of the seed
is SAM. The six limbs are SRIM, etc.
I-8: Abiding in the lotus, lotus-eyed,
Her home Sri Padmanabha’s breast;
Her hands of lotus pair uphold,
And surety of gifts and fear dissolved.
Shining like to burnished gold
Bathed in waters held in jars
By trunks of elephant pair agleam
Like white and spotless clouds;
Her crown with clustered gems bedecked
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In silk exceeding pure enrobed
With sweet unguents anointed
May Sri our welfare still promote.
I-9: Her seat: The seat of Rama (the Goddess of

Prosperity] consists of eight petals, three circles,
divisions comprising twelve houses, and four sides. In
the pericarp (are inscribed) the seed of Sri, keeping
the goal in view. Worship the nine powers with the
words ‘prosperity’, ‘elevation’, ‘glory’, ‘creation’,
‘honour’, ‘humility’, ‘individuality’, ‘upliftment’, and
‘welfare’ in the dative case, each having Om in the
beginning and Namah (salutation) in the end.
I-10: The first encasing is done with the limbs; the

second with Vasudeva, etc.; the third with Balaki, etc.;
the fourth with Indra, etc. The utterance (of the
incantation has to be repeated) twelve lakhs of times.
I-11: Sri Lakshmi, the giver of boons, the spouse of
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Vishnu, the donor of wealth, of golden form, is

decked with a garland of gold, and a chaplet of silver.
She has the sheen of gold, is in a fortress of gold, and
dwells in the lotus. She holds a lotus in her hand and
loves the lotus. The pearl adorns her. She is the moon-
goddess and the sun-goddess, is fond of bilva leaves
and is mighty. She is enjoyment, release, prosperity,
increase, true increase, the ploughing (and the)
development. She is the giver of wealth and the
mistress of wealth. She is faith, rich in enjoyments,
the giver of enjoyments, the upholder, the ordainer –
these and similar terms in the dative case, with Om in
the beginning and Namah in the end, are the mantras.
The seat has eight limbs with the monosyllable
inscribed on it. A lakh (in number) are the utterances
(of the incantations). The proposition is (made with) a
tenth (of the lakh). The oblation is (made with) a
hundredth part. The gratification of the twice-born is
(won with) a thousandth part.
I-12: Adeptship in the science of Sri is reserved for

those who are free from desires; never for those who
cherish desires.
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II-1: Then the gods said to Him: Expound the

principle indicated by the fourth (i.e. the final) Maya.
‘Be it so’, said He:
Yoga through yoga must be known;
From yoga, yoga does increase;
Who through yoga is ever alert,
That Yogin long delights therein.
II-2: Awake from sleep, eating but little
When food consumed is digested aright,
At ease be seated in a spot secluded,
Untroubled by pests, ever free of desire –
Such is effort. Else restrain the breath
And stray not from the path of practice.
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II-3: Filling the mouth with breath, and in Fire’s seat
Drawing the down-breath, there arresting,
With fingers six of hands, from thumbs commencing
Stopping the ears, eyes and nostrils, too,
Yogins behold along this way
The inner light; their minds wrapt in the course
Of varied musings on the sacred Om.
II-4: Ears, mouth, eyes and nostrils must, perforce,
Be by yoga stopped;
Clear and flawless then is heard the note
In cleansed Susumna’s channel.
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II-5: In Anahata, then,
Resonant with strange notes, a sound is heard.
Sacred becomes the yogin’s body; thus
With splendour filled and odour heavenly
He is ill no longer;
II-6: His heart is filled;
When heart-space resounds, a Yogin he
Becomes; snapping the second knot, flows
At once the breath to middle region.
II-7: Poised in lotus seat and others, too,
Firm established must the Yogin be.
The knot of Vishnu, then rent asunder
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Delight wells up supreme.
II-8: Beyond Anahata, ‘the unstruck note’,
Rises the drum’s resounding sound;
With energy, piercing Rudra’s knot
The maddala’s note is heard.
II-9: The vital breath moves on to Largest Space,
The sure abode of all perfections; thence,
Ignoring mind’s delight, the breath pervades
All yogic seats.
II-10: Yoga achieved, the all-pervading sound
Tinkles and hence is ‘the tinkler’ styled.
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Then, integrated, the mind is adored
Of sages like Sanaka and the rest.
II-11: Identifying the finite with the infinite,
The fragments with the Whole, one meditates
On the vast Source; thus fulfilment found
One immortal becomes.
II-12: Through unity with Self, prevent contact
With others; so too, through Self’s being
Oppose ought else’s self; thus, becoming
Truth supreme, of all dualities free,
Supreme is one for ever.
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II-13: Renounce the sense of I; yea,
Of this world, of appearance so unlike.
Never again is sorrow for the sage,
Rooted in Truth transcendent.
II-14: Like salt in water melted and fused,
So self and mind in oneness are blended.
That concentration is styled.
II-15: Breath dwindles and mind dissolves
And Bliss homogeneous is found.
This is concentration.
II-16: Fusion of lower and higher selves
Free from all imaginings,
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Is styled concentration.
II-17: Rid of the light of wakefulness,
And of the mind that dreams;
Rid of sleep that knows none other,
Free of all that causes pain;
Total void without reflections –
Such is concentration.
II-18: Through ceaseless concentrated sight
When thought of body there is nought;
Then unstirring Self is realized –
This, concentration is called.
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II-19: Whithersoever the mind wanders
There, just there, is the prime abode;
There, just there, is supreme Brahman
That abides alike everywhere.
III-1: Next, the gods said to Him: Teach us how to

discern the nine wheels. ‘Be it similarly’, said He: At
the base is the wheel of Brahman shaped like a
threefold circle of waves. In that root is a power. One
should meditate on it in the form of fire. Just there is
the seat in the form of desires; it yields the objects of
all desires. Such is the basic wheel.
III-2: The second is the wheel of Svadhisthana; it has

six petals. In the centre of it is a west-faced phallus.
One should meditate on it as resembling a sprout of
coral. Right there is the ‘seat of the girdle’, yielding
the power to attract the world.
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III-3: The third is the wheel of the navel, a wide

whirlpool with a form crooked like a serpent’s.
Meditate in its centre on the ‘serpent power’,
effulgent like a crore of rising suns and resembling
lightning. It has the power of competence and yields
all perfections. It is the wheel (called) Manipuraka.
III-4: The wheel of the heart has eight petals and it

faces below. In its centre, on the phallus of light, one
should meditate. The symbol (of the divine Power),
here, is the swan. She is beloved of all and enchants
all the worlds.
III-5: The wheel of the throat (extends over) the

breadth of four fingers. There on the left is Ida, the
moon-nerve; on the right is Pingala, the sun-nerve. In
its centre, on Susumna of fair colour, one should
meditate. Who knows thus becomes the donor of the
perfection of Anahata (‘the unstruck note’).
III-6: The wheel of the palate: There flows the

immortal elixir; the image of the tiny bell is in the
orifice whence is suspended ‘the royal tooth’ (the
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uvula) the tenth opening. One should meditate on the

void there. The dissolution of the mind-stuff takes
place.
III-7: The seventh, the wheel of the brow, is of the

measure of the thumb. There, on the eye of
knowledge, shaped like a tongue of flame, one should
meditate. That is the root of the skull, the wheel of
Ajna, the giver of power over words.
III-8: The Brahman-orifice is the wheel of nirvana.

There should one meditate on the opening shaped like
a thread of smoke, thinner than a needle. There is the
seat of meshes, the yielder of release. Therefore, it is
the wheel of supreme Brahman.
III-9: The ninth is the wheel of space. There is the

lotus with sixteen petals, facing upwards. Its pericarp
in the middle is shaped like the '‘riple peaks'’(the
centre of the eyebrows). In its centre one should
meditate on the upgoing power, the supreme void.
There indeed is the seat of the ‘full mount’, the
instrument of fulfilment of all desires.
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III-10: Whoso constantly studies this Upanishad is

purified by fire and by air; he comes in possession of
all wealth, grains, good sons, wife, horses, lands,
elephants, animals, she-buffaloes, female attendants,
yoga, and knowledge. No more does he return. Such
is the mystic doctrine.


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Here ends the Saubhagya-Lakshmi Upanishad,

included in the Rig-Veda.
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10. Tripura Upanishad


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1. Three cities are there, and pathways three for all.
(On the dais of Fortune) are letters a, ka, tha and

others.
In them there dwells, never-ageing, ancient,
The exceeding grandeur of the gods.
2. Subject to Her whose sources are nine
Shine forth the centres nine and Yogas nine,
Nine deities and regents of the planets nine,
Gentle healing deities nine and gestures nine.
3. The One she was, the Foremost;
She was the nine, the nineteen and the twenty-nine;
The forty, she; may the radiant energies three,
As fond mother’s love, encircle me.
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4. In the beginning was upblazing Light;
Gloom and Motion stretched athwart the Ageless;
The Moonlight gladness and delights; these spheres
Adorn indeed (the knowers of Brahman).
5. Of the three lines, abodes, three worlds and three

spheres
With triple constituents (She is the prop).
This group of three among the sheaths is prime.
In diagram drawn with mystic words
The God of Love with Fortune’s Goddess dwells.
6. The Exhilarating and the Proud,
The Auspicious, the Lucky and the Lovely,
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The Perfected, the shy, the Witty One,
The Gratified, the chosen and the Full,
The Wealthy, the Forbidden, the Graceful,
The Eloquent – (These on Consciousness do wait).
7. Attended thus the Power of Consciousness
Is drunk with the draught of Immortality;
Knowing Her and worshipping Her throne
(Her devotees) on heaven’s great vault do dwell
And enter the supreme Triple City.
8. Desire, the womb, the Digit of Desire,
The Wielder of the Thunderbolt, the Cave,
Ha sa, the Wind, the Cloud, the King of Heaven,
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Yet again the Cave, sa ka la and maya –
Such is the primeval Wisdom, embracing all,
Mother of the vast universe.
9. Uttering in secret Her three basic letters –
The sixth, the seventh and the eighth –
Lauding the Lord, the theme of the Upanishads,
The Seer, the Fashioner, the Free to Will,
(Seekers) achieve the state of Immortality.
10. The Mother of the Universe sustains
Her abode – the Destroyer’s Face, the Circle of the

Sun,
The core of sounds, the span of time,
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The Eternal, half the lunar month;
With sixteen (She sustains the core of their abode).
11. Or, worshipping the digit of desire in its manifold

forms,
Enthroned in the three cavernous homes and in

symbols
Of the rounded breasts and face set in the spheres,
The man of desires gains that which he wants.
12. Dressed fish, goat’s flesh,
Cooked rice, pleasure of sex,
Who offers to the Goddess great,
Merit and success for himself achieves.
13. With (Sarasvati) fair and (Lakshmi), World’s
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Mother,
(Gauri), roseate, primeval Power, withdrawer of the

world,
Binds with noose creatures who grasp, and tread
Attachment’s path; and swiftly smites with bow and

arrows five.
14-15. The Power of Consciousness and desire’s Lord,
Lord of auspicious powers, coequals both,
Of equal prowess, in energy equal,
Grant gifts to the fortunate here.
Of the two, the un-ageing Power, the world’s womb,
With offering of knowledge pleased,
Removes the aspirant’s twofold sheath.
With mind averted from illusion’s sphere
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He becomes Creator, Protector,
Withdrawer of the world;
Nay, one with Cosmic Being.
16. This is Tripura’s great Upanishad,
Imperishable, which, in glorious words
The Rig, Yajus, Saman and Atharvan
And other forms of knowledge laud.
Om, Hrim, Om, Hrim – thus ends the secret doctrine.
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RIG-VEDA

Here ends the Tripura Upanishad, included in the Rig-

Veda.
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SUKLA-YAJUR-
VEDA
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11. Adhyatma Upanishad
Om ! That (Brahman) is infinite, and this (universe) is

infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
In the cave of the body is eternally set the one unborn.

The earth is His body.
(Though) moving within the earth, the earth knows
Him not.
The water is His body.
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(Though) moving within the water, the water knows

Him not.
The fire is His body.
(Though) moving within the fire, the fire knows Him
not.
The air is His body.
(Though) moving within the air, the air knows Him
not.
The ether is His body.
(Though) moving within the ether, the ether knows
Him not.
The mind is His body.
(Though) moving within the mind, the mind knows
Him not.
The intellect is His body.
(Though) moving within the intellect, the intellect
knows Him not.
The ego is His body.
(Though) moving within the ego, the ego knows Him
not.
The mind-stuff is His body.
(Though) moving within the mind-stuff, the mind-
stuff knows Him not.
The unmanifest is His body.
(Though) moving within the unmanifest, the
unmanifest knows Him not.
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The imperishable is His body.

(Though) moving within the imperishable, the
imperishable knows Him not.
The Death is His body.
(Though) moving within Death,
Death knows Him not.
He, then, is the inner-self of all beings, sinless,
heaven-born, luminous, the sole Narayana.
1. Superimposition is the thought, ‘I am and mine are

the body, the senses, etc., which are all other than the
Self. Through devotion to Brahman, the wise man
should repudiate it.
2. Knowing oneself to be the subject, the witness of

intellect and its operations, reject the idea of the Self
being other than the subject, identifying the ‘I’ with
that (the subject).
3. Rejecting conformity with the world, the body, and

the Shastras, remove superimposition on the Self.
4. The mind of the Yogin perishes as he stays without

intermission in the Self alone, knowing, through
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reasoning, Shruti, and experience, that one is the Self

of all beings.
5. Without granting for a moment even a toe-hold for

sleep, gossip, verbal exchanges, etc., and self-
forgetfulness, meditate on the Self in the self.
6. Casting the body far aside, the offspring of parental

exudations, as its status is no better than that of an
outcast, and becoming Brahman, seek fulfilment.
7. Dissolve the self in the supreme Self as the pot-

space is dissolved in infinite space; then, as the
Infinite be silent for ever, O sage !
8. Having become the self-luminous Substratum, as

Being, reject both the macrocosm and the microcosm
which are but abodes of impurities.
9. Locating the body-bound I-sense in the ever-

blissful spiritual Self, renounce the subtle body;
eternally be the Absolute.
10. Knowing ‘I am that Brahman’ in which this world

appearance (exists) like a city reflected in a mirror,
find fulfilment, O sinless one !
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11. Liberated from the grip of egoism, like the moon

(after the eclipse), full, ever blissful, self-luminous,
one attains one’s essence.
12. The destruction of actions leads to that of thought;

thence results the dwindling of innate impulses (to
act). The obliteration of innate impulses is liberation;
it is held to be freedom in life.
13. At all places and by all means, perceiving

everything as Spirit, one achieves the dissolution of
innate impulses as it strengthens the attitude of
universal good will.
14. Never should one be heedless in devotion to

Brahman; ‘heedlessness is death’ so aver the
philosophers of Brahman in regard to (this) science.
15. Just as a pulled-up water-reed stays not still, even

for a moment, so does Maya (ceaselessly) envelop
even a wise man if he averts his face (from the Truth).
16. Whosoever wins absoluteness while alive

continues to be absolute even after death. Rooted in
concentration, O sinless one, remain steadfast.
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17. With the vision of the non-dual Self through

unwavering concentration comes the dissolution
without residue of the knots of ignorance in the heart.
18. Strengthening the sense of Self vis-à-vis this

vision, and rejecting it vis-à-vis the ego, etc., remain
indifferent to them all, as to objects like pots and
clothes.
19. All things from Brahma down to clumps of grass

are nothing but unreal adjuncts. Distinct from the, see
one’s Self existing as the immutable plenum.
20. One’s Self is Brahma, Vishnu, Indra and Shiva;

this entire world is one’s Self; other than this Self,
there is nothing.
21. After repudiating all objective appearances

superimposed on one’s Self, one remains alone as the
supreme Brahman, full, non-dual, stirless.
22. The world is a postulation, as good as non-

existent, in the one Reality that is immutable,
formless, unqualified; whence is difference ?
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23. (In the one Reality) devoid of distinctions like the

percipient, perception, and the perceived, and of all
sufferings, in the absolutely full, spiritual, Self, like
unto the ocean at the time of cosmic dissolution,
(whence is difference) ?
24. Darkness implicit in It as in light is the cause of

delusion. Whence is difference in the supreme non-
dual and unqualified Reality ?
25. In this uniform and supreme Reality, how can the

agent of differences dwell ? In deep sleep that is
nothing but bliss who has perceived difference ?
26. This perception of difference is rooted in the mind

(of the percipient); there is none of it in the absence of
the mind. Therefore, concentrate the mind on the
supreme Self as the subject.
27. Upon realizing the Self that is impartite bliss as

one’s own essence (there follows) the savouring of the
timeless bliss that is the Self, both externally and
internally.
28. Of detachment the fruit is knowledge: of

knowledge the fruit is withdrawal. Experience of Self
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as bliss leads to peace; again, peace is the fruit of

withdrawal.
29. Without the consequent states, the precedent ones

are fruitless, indeed. Cessation is supreme
satisfaction; matchless bliss is spontaneous.
30. The expressed sense of the word tat (God) has

Maya for His adjunct; He is the world-cause. He is
characterised by omniscience, etc.; is tinged by
transcendence, and is essentially Truth and so forth.
31. The expressed sense of the word ‘Tvam’ shines

forth as the content of the idea and expression ‘I’; it is
awareness blended with the mind (the inner organ of
perception).
32. Only through the exclusion of Maya and avidya,

the adjuncts of God and Jiva is the supreme Spirit, the
impartite Being, Consciousness and Bliss, indicated.
33. ‘To listen’, thus is to pursue by means of

sentences their import. On the other hand, ‘thinking’
consists in perceiving its consistency with reason.
34. ‘Meditation’ is indeed the exclusive attention of
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the mind fixed on (the import) rendered indubitable

through listening and thinking.
35. ‘Concentration’ is said to be the mind which,

outgrowing the dualism between the meditator and
meditation, gradually dwells exclusively on the object
(of meditation) and is like a flame in a windless spot.
36. Mind’s modifications in regard to the Self are

uncognized in that state; they are (only) inferred as
past, after quitting the state of Samadhi.
37. Crores of karmans, accumulated in this

beginningless transmigratory life, are dissolved by
means of concentration: (then) pure virtue begins to
flourish.
38. The best knowers of Yoga call this concentration

the cloud of virtues, since it rains the flood-waters of
virtue in a thousand streams.
39-40. When the load of innate impulses is dissolved

without residue by means of this (cloud of virtues)
and heaps of karmans, good and evil, are totally
eradicated, the major text, which at first shone forth
immediately, now unobstructed, yields immediate
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SUKLA-YAJUR-VEDA
awareness as (clear) as the myrobalan in the palm (of

one’s hand).
41. The non-occurrence of the impulse (to enjoy, etc.,)

in regard to the objects of enjoyment marks the acme
of detachment. The highest pitch of awareness is
(marked by) the non-occurrence of the egoistic sense.
42(a). The acme of withdrawal is (marked by) the

non-occurrence of (even) the latent impulse (to
enjoy).
42(b). He is the ascetic of steadfast wisdom who

enjoys bliss for ever;
43-44(a). Whose self is merged in Brahman alone;

who is immutable and quiescent. Wisdom (prajna) is
defined as the unwavering spiritual mode whose
content is the unity of Brahman and Atman purged (of
all adjuncts).
44(b). Whosoever possesses it (wisdom) without a

break is liberated in life;
45. Who has no conceit of ‘I’ in regard to body and

senses; nor the conceit of objects in regard to things
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SUKLA-YAJUR-VEDA
other than them – who is free from these two conceits

in regard to anything whatsoever is liberated-in-life;
46. Who, in his wisdom, perceives no difference

between the subject and Brahman; who neither refers
to the creator nor creation is liberated in life.
47. Whose attitude is the same both when he is

honoured by the virtuous and when he is persecuted
by the wicked is liberated in life.
48. He who has realized the truth of Brahman no

longer transmigrates, as hitherto; if he does, this truth
has not been realized by him; he is but an extrovert.
49. As long as the experience of pleasure, etc., lasts,

so long operative karmans from the past are held to
persist. (Causal) actions precede the occurrence of
effects; never is this unpreceded by actions.
50. Consequent on the experience ‘I am Brahman’,

karmans accumulated in the course of aeons are
dissolved, even as the actions in dreams are, upon
waking up.
51. Just as nothing clings to space, so to the sage, who
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knows the Self to be unattached and indifferent, future

actions cling not in the least degree.
52. Just as space is unaffected by the smell of liquor

though it touches the pot (containing the liquor), so is
Self unaffected by the attributes of Its adjuncts.
53. Karmans done before the dawn of knowledge

perish not as a result of that knowledge; they must
produce their proper effect even as an arrow shot to
hit a target (stops not before hitting it).
54. The arrow discharged (to hit) what was taken for a
tiger stops not, though, alter, (the target) is known to
be a cow; the target is hit with full force.
55. ‘I am un-ageing’; ‘I am immortal’ – how can one

who knows his Self to be such and lives that
knowledge fabricate operative past actions ?
56. Then only is operative past action real when one

mistakes one’s Self to be the body. The treatment of
the body as Self is improper; therefore reject (the
notion) of operative past action.
57. The fabrication of operative past actions is also,
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indeed, a delusion due to this body.
58. How can the superimposed be real ? How can the

unreal be born ? How can the unborn perish ? How
can the unreal own operative past actions ?
59-60. To answer the dull-witted (who) doubtfully ask

how this body persists if the entire effects of
nescience with their cause are destroyed by
knowledge, Shruti, with an outward eye, propounds
the theory of operative past actions; not to suggest to
the wise that the body, etc., are real.
61. A total plenum, without beginning and end,

measure and change.
Massed being and intelligence, massed eternal bliss,
undiminishing,
62. With the sole savour of the subject, full, endless,

behold all,
Neither to be shunned nor seized, neither to be held
nor propped;
63. Beyond inert forces and actions, subtle, certain,

unblemished;
Whose essence is beyond thought, beyond mid and
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words;
64. Existent, a plenitude, self-proven, pure, awake and

matchless.
One only is non-dual Brahman; here is no plurality at
all.
To Apantaratamas was this science imparted. He

imparted it to Brahma, who passed it on to
Ghorangiras. The latter gave it to Raikva and Raikva
to Rama. Rama imparted it to all beings. This is the
injunction in regard to Nirvana; this is the injunction
of the Vedas, of the Vedas. This is the secret teaching.

infinite.
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SUKLA-YAJUR-VEDA
Here ends the Adhyatmopanishad belonging to the

Sukla-Yajur-Veda.
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12. Advaya Taraka

Upanishad

infinite.
That which helps you cross from the fear of birth,

aging and death is called Tharakam (Tharayathi
means Crosses). Understanding the appearance of the
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living being and God as separate entities is due to

illusion and then examining and understanding the
differences which exist in the world by the method of,
“It is not this”, “It is not this” and at last what remains
at last is the Adhvaya Brahman (which does not have
two forms). To get it we have to practice three aims. 1
In the middle of body there exists the Sushumna Nadi

which is as bright as the sun and as cool as the moon.
It starts from Mooladhara and goes up to
Brahmarandra which is in the top middle of the skull.
It is well known that in the middle of it there exists
Kundalani which is as bright as crores of suns and as
thin as the lotus thread. The man who sees that with
his mind’s eye attains salvation by getting rid of all
sins. 2
One who sees constant light in the top portion of his,

in the middle of his forehead has attained mastery of
yoga. 3
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Wherever it is, if there is light above the head of a

one, he is a yogi. 4
The yoga within is of two types viz Poorva (pre) and

Uthara (post). The pre yoga is tharaka and the post
yoga is amanaska (beyond mind). 5
That which can be realized by sensory organs is one

which has a form. That which is in between the eye
lids is without form. Always for understanding the
things within, practice with deep application of mind
is necessary. In Tharaka yoga, the concepts like
Daharakasa are understood only by the mind’s eye.
The Uthara (post) yoga is without form. It is beyond
the mind. 6
Without batting the eye lids to see inside and outside,

what we are aiming to see is called Sambhavi Mudra.
The place where an expert in that type of mudra lives
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becomes very holy. 7
By the help of a great teacher one tries to find the

Thuriya state hidden in either the sahasrara (thousand
petal lotus) or the cave of the heart or end of the 12
Nadis. Ability to see it is only through the help of a
great teacher. 8
If the teacher, who is a scholar in Vedas, who is a

devotee of Lord Vishnu, who does not have jealousy
in his mind, who is a great expert in yoga, who
practices Yoga and who is the personification of Yoga
blesses us, all the ties imposed by birth will vanish. At
that moment all the sins committed in all the births
will be destroyed. The Upanishad tells that he will
achieve all the Purusharthas. 9

infinite.
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Here ends the Advaya-Tarakopanishad belonging to

the Sukla-Yajur-Veda.
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13. Bhikshuka Upanishad

infinite.
1. Mendicant monks desiring liberation are of four

kinds: the Kutichaka, Bahudaka, Hamsa and
Paramahamsa.
2. The Kutichakas (hut-dwelling ascetics) such as (the
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sages of yore like) Gautama, Bharadvaja, Yajnavalkya

and Vasistha, subsist on eight mouthfuls of food and
seek liberation alone by the path of yoga.
3. Next the Bahudaka ascetics (remaining mainly in a

holy place of sacred waters) who carry a three-fold
emblematic staff (tridanda) and water vessel and wear
tuft, sacred thread and ochre coloured garment.
Avoiding wine and meat, they subsist on eight
mouthfuls of food secured as alms from the houses of
Brahmana sages and seek liberation alone in the path
of Yoga.
4. Then come the Hamsa ascetics who shelter for one

night in a village, five nights in a town and seven
nights or more in a holy place. Subsisting on cow’s
urine and other products from the cow and always
addicted to the chandrayana vow, they seek liberation
alone in the path of Yoga.
5. Then there are the Paramahamsa ascetics (such as

the sages of yore like) Samvartaka, Aruni, Svetaketu,
Jadabharata, Dattatreya, Suka, Vamadeva and Harita,
who live on eight mouthfuls of food and seek
liberation alone in the path of Yoga. They take shelter
under the shade of trees, in deserted houses or in a
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cemetery. They may wear a dress or be unclad. They

observe neither Dharma nor Adharma (i.e. they are
above the laws of the land). They are not conscious of
profit and loss of anything. They discard the doctrines
of Visishtadvaita (propounded by Ramanuja), the
Suddha Dvaita (of Madhvacharya) and the Asuddha
Dvaita. Considering equally a pebble, stone and gold
they receive alms from (person of) all castes and see
the Atman alone everywhere. Unclad, unaffected by
pairs (of opposites, heat and cold, etc.,) receiving no
gifts, solely adhering to pure meditation, established
in the Atman alone, receiving alms at the prescribed
time for sustaining life, (taking shelter during nights)
in a deserted house, temple, hay stack, ant-hill, shade
of a tree, potter’s hut, a place where ritual fire is kept,
sandy bank of a river, a mountain thicket or cavity, a
hollow in a tree, the vicinity of a water fall, or a piece
of clean ground, they are well on the way to realize
Brahman; with pure mind, they give up their bodies in
the state of renunciation as a Paramahamsa. They are
indeed the Paramahamsas (as they become absorbed
in Brahman). Thus (ends) the Upanishad.
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infinite.
Here ends the Bhikshukopanishad belonging to the

Sukla-Yajur-Veda.
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14. Brihadaranyaka
Upanishad

infinite.
I-i-1: Om. The head of the sacrificial horse is the

dawn, its eye the sun, its vital force the air, its open
mouth the fire called Vaisvanara, and the body of the
sacrificial horse is the year. Its back is heaven, its
belly the sky, its hoof the earth, its sides the four
quarters, its ribs the intermediate quarters, its
members the seasons, its joints the months and
fortnights, its feet the days and nights, its bones the
stars and its flesh the clouds. Its half-digested food is
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the sand, its blood-vessels the rivers, its liver and

spleen the mountains, its hairs the herbs and trees. Its
forepart is the ascending sun, its hind part the
descending sun, its yawning is lightning, its shaking
the body is thundering, its making water is raining,
and its neighing is voice.
I-i-2: The (gold) vessel called Mahiman in front of the

horse, which appeared about it (i.e. pointing it out), is
the day. Its source is the eastern sea. The (silver)
vessel Mahiman behind the horse, which appeared
about it, is the night. Its source is the western sea.
These two vessels called Mahiman appeared on either
side of the horse. As a Haya it carried the gods, as a
Vajin the celestial minstrels, as an Arvan the Asuras,
and as an Asva men. The Supreme Self is its stable
and the Supreme Self (or the sea) its source.
I-ii-1: There was nothing whatsoever here in the

beginning. It was covered only by Death
(Hiranyagarbha), or Hunger, for hunger is death. He
created the mind, thinking, ‘Let me have a mind’. He
moved about worshipping (himself). As he was
worshipping, water was produced. (Since he thought),
‘As I was worshipping, water sprang up’, therefore
Arka (fire) is so called. Water (or happiness) surely
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comes to one who knows how Arka (fire) came to

have this name of Arka.
I-ii-2: Water is Arka. What was there (like) forth on

the water was solidified and became this earth. When
that was produced, he was tired. While he was (thus)
tired and distressed, his essence, or lustre, came forth.
This was Fire.
I-ii-3: He (Viraj) differentiated himself in three ways,

making the sun the third form, and air the third form.
So, this Prana (Viraj) is divided in three ways. His
head is the east, and his arms that (north-east) and that
(south-east). And his hind part is the west, his hip-
bones that (north-west) and that (south-west), his
sides the south and north, his back heaven, his belly
the sky, and his breast this earth. He rests on water. He
who knows (it) thus gets a resting place wherever he
goes.
I-ii-4: He desired, ‘Let me have a second form

(body).’ He, Death or Hunger, brought about the union
of speech (the Vedas) with the mind. What was the
seed there became the Year (Viraj). Before him there
had been no year. He (Death) reared him for as long
as a year, and after this period projected him. When he
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was born, (Death) opened his mouth (to swallow

him). He (the babe) cried ‘Bhan!’ That became
speech.
I-ii-5: He thought, ‘If I kill him, I shall be making

very little food.’ Through that speech and the mind he
projected all this, whatever there is – the Vedas Rig,
Yajus and Saman, the metres, the sacrifices, men and
animals. Whatever he projected, he resolved to eat.
Because he eats everything, therefore Aditi (Death) is
so called. He who knows how Aditi came to have this
name of Aditi, becomes the eater of all this, and
everything becomes his food.
I-ii-6: He desired, ‘Let me sacrifice again with the

great sacrifice’. He was tired, and he was distressed.
While he was (thus) tired and distressed, his
reputation and strength departed. The organs are
reputation and strength. When the organs departed,
the body began to swell, (but) his mind was set on the
body.
I-ii-7: He desired, ‘Let this body of mine be fit for a

sacrifice, and let me be embodied through this’, (and
entered it). Because the body swelled (Asvat),
therefore it came to be called Asva (horse). And
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because it became fit for a sacrifice, therefore the

horse sacrifice came to be known as Asvamedha. He
who knows it thus indeed knows the horse sacrifice.
(Imagining himself as the horse and) letting it remain
free, he reflected (on it). After a year he sacrificed it to
himself, and dispatched the (other) animals to the
gods. Therefore (priests to this day) sacrifice to
Prajapati the sanctified (horse) that is dedicated to all
the gods. He who shines yonder is the horse sacrifice;
his body is the year. This fire is Arka; its limbs are
these worlds. So these two (fire and the sun) are Arka
and the horse sacrifice. These two again become the
same god, Death. He (who knows thus) conquers
further death, death cannot overtake him, it becomes
his self, and he becomes one with these deities.
I-iii-1: There were two classes of Prajapati’s sons, the

gods and the Asuras. Naturally, the gods were fewer,
and the Asuras more in number. They vied with each
other for (the mastery of these worlds. The gods said,
‘Now let us surpass the Asuras in (this) sacrifice
through the Udgitha’.
I-iii-2: They said to the organ of speech, ‘Chant (the

Udgitha) for us’. ‘All right’, said the organ of speech
and chanted for them. The common good that comes
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of the organ of speech, it secured for the gods by

chanting, while the fine speaking it utilised for itself.
The Asuras knew that through this chanter the gods
would surpass them. They charged it and struck it
with evil. That evil is what we come across when one
speaks improper things.
I-iii-3: Then they said to the nose ‘Chant (the

Udgitha) for us’. ‘All right’, said the nose and chanted
for them. The common good that comes of the nose, it
secured for the gods by chanting, while the fine
smelling it utilised for itself. The Asuras knew that
through this chanter the gods would surpass them.
They charged it and struck it with evil. That evil is
what we come across when one smells improper
things.
I-iii-4: Then they said to the eye ‘Chant (the Udgitha)

for us’. ‘All right’, said the eye and chanted for them.
The common good that comes of the eye, it secured
for the gods by chanting, while the fine seeing it
utilised for itself. The Asuras knew that through this
chanter the gods would surpass them. They charged it
and struck it with evil. That evil is what we come
across when one sees improper things.
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I-iii-5: Then they said to the ear ‘Chant (the Udgitha)

for us’. ‘All right’, said the ear and chanted for them.
The common good that comes of the ear, it secured
for the gods by chanting, while the fine hearing it
utilised for itself. The Asuras knew that through this
chanter the gods would surpass them. They charged it
and struck it with evil. That evil is what we come
across when one hears improper things.
I-iii-6: Then they said to the mind ‘Chant (the

Udgitha) for us’. ‘All right’, said the mind and
chanted for them. The common good that comes of
the mind, it secured for the gods by chanting, while
the fine thinking it utilised for itself. The Asuras knew
that through this chanter the gods would surpass them.
They charged it and struck it with evil. That evil is
what we come across when one thinks improper
things. Likewise they also touched these (other)
deities with evil – struck them with evil.
I-iii-7: Then they said to this vital force in the mouth,

‘Chant (the Udgitha) for us’. ‘All right’, said the vital
force and chanted for them. The Asuras knew that
through this chanter the gods would surpass them.
They charged it and wanted to strike it with evil. But
as a clod of earth, striking against a rock, is shattered,
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so were they shattered, flung in all directions, and

perished. Therefore the gods became (fire etc.), and
the Asuras were crushed. He who knows thus
becomes his true self, and his envious kinsman is
crushed.
I-iii-8: They said, ‘Where was he who has thus

restored us (to our divinity)?’ (and discovered): ‘Here
he is within the mouth’. The vital force is called
Ayasya Angirasa, for it is the essence of the members
(of the body).
I-iii-9: This deity is called Dur, because death is far

from it. Death is far from one who knows thus.
I-iii-10: This deity took away death, the evil of these

gods, and carried it to where these quarters end. There
it left their evils. Therefore one should not approach a
person (of that region), nor go to that region beyond
the border, lest one imbibe that evil, death.
I-iii-11: This deity after taking away death, the evil of

these gods, next carried them beyond death.
I-iii-12: It carried the organ of speech, the foremost

one, first. When the organ of speech got rid of death,
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it became fire. That fire, having transcended death,

shines beyond its reach.
I-iii-13: Then it carried the nose. When it got rid of

death, it became air. That air, having transcended
death, blows beyond its reach.
I-iii-14: Then it carried the eye. When the eye got rid
of death, it became sun. That sun, having transcended
death, shines beyond its reach.
I-iii-15: Then it carried the ear When the ear got rid of
death, it became the quarters. Those quarters, having
transcended death, remain beyond its reach.
I-iii-16: Then it carried the mind. When the mind got

rid of death, it became the moon. That moon, having
transcended death, shines beyond its reach. So does
this deity carry one who knows thus beyond death.
I-iii-17: Next it secured eatable food for itself by

chanting, for whatever food is eaten, is eaten by the
vital force alone, and it rests on that.
I-iii-18: The gods said, ‘Whatever food there is, is just

this much, and you have secured it for yourself by
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chanting. Now let us have a share in this food.’ ‘Then

sit around facing me’, (said the vital force). ‘All
right’, (said the gods and) sat down around it. Hence
whatever food one eats through the vital force
satisfies these. So do his relatives sit around facing
him who knows thus, and he becomes their support,
the greatest among them and their leader, a good eater
of food and the ruler of them. That one among his
relatives who desires to rival a man of such
knowledge is powerless to support his dependants.
But one who follows him, or desires to maintain one’s
dependants being under him, is alone capable of
supporting them.
I-iii-19: It is called Ayasya Angirasa, for it is the

essence of the members (of the body). The vital force
is indeed the essence of the members. Of course it is
their essence. (For instance), from whichever member
the vital force departs, right there it withers. Therefore
this is of course the essence of the members.
I-iii-20: This alone is also Brihaspati (lord of the Rik).

Speech is indeed Brihati (Rik) and this is its lord.
Therefore this is also Brihaspati.
I-iii-21: This alone is also Brahmanaspati (lord of the
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Yajus). Speech is indeed Brahman (yajus), and this is

its lord. Therefore this is also Brahmanaspati.
I-iii-22: This alone is also Saman. Speech is indeed

Sa, and this is Ama. Because it is Sa (speech) and
Ama (vital force), therefore Saman is so called. Or
because it is equal to a white ant, equal to a mosquito,
equal to an elephant, equal to these three worlds,
equal to this universe, therefore this is also Saman. He
who knows this saman (vital force) to be such attains
union with it, or lives in the same world as it.
I-iii-23: This indeed is also Udgitha. The vital force is

indeed Ut, for all this is held aloft by the vital force,
and speech alone is Githa. This is Udgitha, because it
is Ut and Githa.
I-iii-24: Regarding this (there is) also (a story):

Brahmadatta, the great-grandson of Cikitana, while
drinking Soma, said, ‘Let this Soma strike off my
head if I say that Ayasya Angirasa chanted the
Udgitha through any other than this (vital force and
speech).’ Indeed he chanted through speech and the
vital force.
I-iii-25: He who knows the wealth of this Saman (vital
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force) attains wealth. Tone is indeed its wealth.

Therefore one who is going to officiate as a priest
should desire to have a rich tone in his voice, and he
should do his priestly duties through that voice with a
fine tone. Therefore in a sacrifice people long to see a
priest with a good voice, like one who has wealth. He
who knows the wealth of saman to be such attains
wealth.
I-iii-26: He who knows the gold of this Saman (vital

force) obtains gold. Tone is indeed its gold. He who
knows the gold of Saman to be such obtains gold.
I-iii-27: He who knows the support of this Saman

(vital force) gets a resting place. Speech (certain parts
of the body) is indeed its support. For resting on
speech is the vital force thus chanted. Some say,
resting on food (body).
I-iii-28: Now therefore the edifying repetition

(Adhyaroha) only of the hymns called Pavamanas.
The priest called Prastotir indeed recites the Saman.
While he recites it, these Mantras are to be repeated:
From evil lead me to good. From darkness lead me to
light. From death lead me to immortality. When the
Mantra says, ‘From evil lead me to good’, ‘evil’
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means death, and ‘good’ immortality; so it says,

‘From death lead me to immortality, i.e. make me
immortal’. When it says, ‘From darkness lead me to
light’, ‘darkness’ means death, and ‘light’,
immortality; so it says, ‘From death lead me to
immortality, or make me immortal’. In the dictum,
‘From death lead me to immortality’, the meaning
does not seem to be hidden. Then through the
remaining hymns (the chanter) should secure eatable
food for himself by chanting. Therefore, while they
are being chanted, the sacrificer should ask for a boon
– anything that he desires. Whatever objects this
chanter possessed of such knowledge desires, either
for himself or for the sacrificer, he secures them by
chanting. This (meditation) certainly wins the world
(Hiranyagarbha). He who knows the Saman (vital
force) as such has not to pray lest he be unfit for this
world.
I-iv-1: In the beginning, this (universe) was but the
self (Viraj) of a human form. He reflected and found
nothing else but himself. He first uttered, '‘ am he'’
Therefore he was called Aham (I). Hence, to this day,
when a person is addressed, he first says, ‘It is I,’ and
then says the other name that he may have. Because
he was first and before this whole (band of aspirants)
burnt all evils, therefore he is called Purusha. He who
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knows thus indeed burns one who wants to be (Viraj)

before him.
I-iv-2: He was afraid. Therefore people (still) are

afraid to be alone. He thought, ‘If there is nothing else
but me, what am I afraid of ?’ From that alone his fear
was gone, for what was there to fear ? It is from a
second entity that fear comes.
I-iv-3: He was not at all happy. Therefore people

(still) are not happy when alone. He desired a mate.
He became as big as man and wife embracing each
other. He parted this very body into two. From that
came husband and wife. Therefore, said Yajnavalkya,
this (body) is one-half of oneself, like one of the two
halves of a split pea. Therefore this space is indeed
filled by the wife. He was united with her. From that
men were born.
I-iv-4: She thought, ‘How can he be united with me

after producing me from himself ? Well let me hide
myself’. She became a cow, the other became a bull
and was united with her; from that cows were born.
The one became a mare, the other a stallion; the one
became a she-ass, the other became a he-ass and was
united with her; from that onehoofed animals were
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born. The one became a she-goat, the other a he-goat;

the one became a ewe, the other became a ram and
was united with her; from that goats and sheep were
born. Thus did he project every thing that exists in
pairs, down to the ants.
I-iv-5: He knew, ‘I indeed am the creation, for I

projected all this’. Therefore he was called Creation.
He who knows this as such becomes (a creator) in this
creation of Viraj.
I-iv-6: Then he rubbed back and forth thus, and

produced fire from its source, the mouth and the
hands. Therefore both these are without hair at the
inside. When they talk of particular gods, saying,
‘Sacrifice to him’, ‘sacrifice to the other one’, (they
are wrong, since) these are all his projection, for he is
all the gods. Now all this that is liquid, he produced
from the seed. That is Soma. This universe is indeed
this much – food and the eater of food. Soma is food,
and fire the eater of food. This is super-creation of
Viraj that he projected the gods, who are even
superior to him. Because he, although mortal himself,
projected the immortals, therefore this is a super-
creation. He who knows this as such becomes (a
creator) in this super-creation of Viraj.
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I-iv-7: This (universe) was then undifferentiated. It

differentiated only into name and form – it was called
such and such, and was of such and such form. So to
this day it is differentiated only into name and form –
it is called such and such, and is of such and such
form. This Self has entered into these bodies up to the
tip of the nails – as a razor may be put in its case, or
as fire, which sustains the world, may be in its source.
People do not see It, for (viewed in Its aspects) It is
incomplete. When It does the function of living. It is
called the vital force; when It speaks, the organ of
speech; when It sees, the eye; when It hears, the ear;
and when It thinks, the mind. These are merely Its
names according to functions. He who meditates upon
each of this totality of aspects does not know, for It is
incomplete, (being divided) from this totality by
possessing a single characteristic. The Self alone is to
be meditated upon, for all these are unified in It. Of all
these, this Self should be realised, for one knows all
these through It, just as one may get (an animal)
through its foot-prints. He who knows It as such
obtains fame and association (with his relatives).
I-iv-8: This Self is dearer than a son, dearer than

wealth, dearer than everything else, and is innermost.
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Should a person (holding the Self as dear) say to one

calling anything else dearer than the Self, ‘(what you
hold) dear will die’ – he is certainly competent (to say
so) – it will indeed come true. One should meditate
upon the Self alone as dear. Of him who meditates
upon the Self alone as dear, the dear ones are not
mortal.
I-iv-9: They say: Men think, ‘Through the knowledge

of Brahman we shall become all’. Well, what did that
Brahman know by which It became all ?
I-iv-10: This (self) was indeed Brahman in the

beginning. It knew only Itself as, ‘I am Brahman’.
Therefore It became all. And whoever among the gods
knew It also became That; and the same with sages
and men. The sage Vamadeva, while realising this
(self) as That, knew, ‘I was Manu, and the sun’. And
to this day whoever in like manner knows It as, ‘I am
Brahman’, becomes all this (universe). Even the gods
cannot prevail against him, for he becomes their self.
While he who worships another god thinking, ‘He is
one, and I am another’, does not know. He is like an
animal to the gods. As many animals serve a man, so
does each man serve the gods. Even if one animal is
taken away, it causes anguish, what should one say of
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many animals ? Therefore it is not liked by them that

men should know this.
I-iv-11: In the beginning this (the Kshatriya and other

castes) was indeed Brahman, one only. Being one, he
did not flourish. He specially projected an excellent
form, the Kshatriya – those who are Kshatriyas among
the gods: Indra, Varuna, the moon, Rudra, Parjanya,
Yama, Death, and Isana. Therefore there is none
higher than the Kshatriya. Hence the Brahmana
worships the Kshatriya from a lower position in the
Rajasuya sacrifice. He imparts that glory to the
Kshatriya. The Brahmana is the source of the
Kshatriya. Therefore, although the king attains
supremacy (in the sacrifice), at the end of it he resorts
to the Brahmana, his source. He who slights the
Brahmana, strikes at his own source. He becomes
more wicked, as one is by slighting one’s superior.
I-iv-12: Yet he did not flourish. He projected the

Vaisya – those species of gods who are designated in
groups: the Vasus, Rudras, Adityas, Visvadevas and
Maruts.
I-iv-13: He did not still flourish. He projected the

Sudra caste – Pusan. This (earth) is Pusan. For it
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nourishes all this that exists.
I-iv-14: Yet he did not flourish. He specially projected

that excellent form, righteousness (Dharma). This
righteousness is the controller of the Kshatriya.
Therefore there is nothing higher than that. (So) even
a weak man hopes (to defeat) a stronger man through
righteousness, as (one contending) with the king. That
righteousness, as (one contending) with the king. That
righteousness is verily truth. Therefore they say about
a person speaking of truth, ‘He speaks of
righteousness’, or about a person speaking of
righteousness, ‘He speaks of truth’, for both these are
but righteousness.
I-iv-15: (So) these (four castes were projected) – the

Brahmana, Kshatriya, Vaisya and Sudra. He became a
Brahmana among the gods as Fore, and among men as
the Brahmana. (He became) a Kshatriya through the
(divine) Kshatriyas, a Vaisya through the (divine)
Vaisyas and a Sudra through the (divine) Sudra.
Therefore people desire to attain the results of their
rites among the gods through fire, and among men as
the Brahmana. For Brahman was in these two forms.
If, however, anybody departs from this world without
realising his own world (the Self), It, being unknown,
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does not protect him – as the Vedas not studied, or any

other work not undertaken (do not). Even if a man
who does not know It as such performs a great many
meritorious acts in the world, those acts of his are
surely exhausted in the end. One should meditate only
upon the world of the Self. He who meditates only
upon the world called the Self never has his work
exhausted. From this very Self he projects whatever
he wants.
I-iv-16: Now this self (the ignorant man) is an object

of enjoyment to all beings. That he makes oblations in
the fire and performs sacrifices is how he becomes
such an object to the gods. That he studies the Vedas
is how he becomes an object of enjoyment to the
Rishis (sages). That he makes offerings to the Manes
and desires children is how he becomes such an object
to the Manes. That he gives shelter to men as well as
food is how he becomes an object of enjoyment to
men. That he gives fodder and water to the animals is
how he becomes such an object to hem. And that
beasts and birds, and even the ants, feed in his home is
how he becomes an object of enjoyment to these. Just
as one wishes safety to one’s body, so do all beings
wish safety to him who knows it as such. This indeed
has been known, and discussed.
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I-iv-17: This (aggregate of desirable objects) was but

the self in the beginning – the only entity. He desired,
‘Let me have a wife, so that I may be born (as the
child). And let me have wealth, so that I may perform
rites’. This much indeed is (the range of) desire. Even
if one wishes, one cannot get more than this.
Therefore to this day a man being single desires, ‘Let
me have a wife, so that I may be born. And let me
have wealth, so that I may perform rites.’ Until he
obtains each one of these, he considers himself
incomplete. His completeness also (comes thus): The
mind is his self, speech his wife, the vital force his
child, the eye his human wealth, for he obtains it
through the eye, the ear his divine wealth, for he hears
of it through the ear, and the body is its (instrument
of) rite, for he performs rites through the body. (So)
this sacrifice has five factors – the animals have five
factors, the men have five factors, and all this that
exists has five factors. He who knows it as such
attains all this.
I-v-1: That the father produced seven kinds of food
through meditation and rites (I shall disclose). One is
common to all eaters. Two he apportioned to the gods.
Three he designed for himself. And one he gave to the
animals. On it rests everything – what lives and what
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does not. Why are they not exhausted, although they

are always being eaten ? He who knows this cause of
their permanence eats food with Pratika (pre-
eminence). He attains (identity with) the gods and
lives on nectar. These are the verses.
I-v-2: ‘That the father produced seven kinds of food

through meditation and rites’ means that the father
indeed produced them through meditation and rites.
‘One is common to all eaters’ means, this food that is
eaten is the common food of all eaters. He who adores
(monopolises) this food is never free from evil, for
this is general food. ‘Two he apportioned to the gods’
means making oblations in the fire, and offering
presents otherwise to the gods. Therefore people
perform both these. Some, however, say, those two are
the new and full moon sacrifices. Therefore one
should not be engrossed with sacrifices for material
ends. ‘One he gave to the animals’ – it is milk. For
men and animals first live on milk alone. Therefore
they first make a new-born babe lick clarified butter
or suckle it. And they speak of a new-born calf as not
yet eating grass. ‘On it rests everything – what lives
and what does not’ means that on milk indeed rests all
this that lives and that does not. It is said that by
making offerings of milk in the fire for a year one
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conquers further death. One should not think like that.

He who knows as above conquers further death the
very day he makes that offering, for he offers all
eatable food to the gods, ‘Why are they not exhausted,
although they are always being eaten ?’ – means that
the being (eater) is indeed the cause of their
permanence, for the produces this food again and
again. ‘He who knows this cause of their permanence’
means that the being (eater) is indeed the cause of
their permanence, for he produces this food through
his meditation for the time being and rites. If he does
not do this, it will be exhausted. ‘He eats food with
Pratika’; ‘Pratika’ means pre-eminence; hence the
meaning is, pre-eminently. ‘He attains the gods and
lives on nectar’ is a eulogy.
I-v-3: ‘Three he designed for himself’ means: the

mind, the organ of speech and the vital force; these he
designed for himself. (They say), ‘I was absent-
minded, I did not see it’, ‘I was absent-minded, I did
not hear it’. It is through the mind that one sees and
hears. Desires, resolve, doubt, faith, want of faith,
steadiness, unsteadiness, shame, intelligence and fear
– all these are but the mind. Even if one is touched
from behind, one knows it through the mind; therefore
(the mind exists). And any kind of sound is but the
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organ of speech, for it serves to determine a thing, but

it cannot itself be revealed. Prana, Apana, Vyana,
Udana, Samana and Ana - all these are but the vital
forces. This body is identified with these – with the
organ of speech, the mind and the vital force.
I-v-4: These are the three worlds. The organ of speech

is this world (the earth), the mind is the sky, and the
vital force is that world (heaven).
I-v-5: These are the three Vedas. The organ of speech

is the Rig-Veda, the mind is the Yajur-Veda and the
vital force the Sama-Veda.
I-v-6: These are the gods, the Manes and men. The
organ of speech is the gods, the mind the Manes, and
the vital force men.
I-v-7: These are the father, mother and child. The

mind is the father, the organ of speech the mother, and
the vital force the child.
I-v-8: These are what is known, what it is desirable to

know, and what is unknown. Whatever is known is a
form of the organ of speech, for it is the knower. The
organ of speech protects him (who knows this) by
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becoming that (which is known).
I-v-9: Whatever it is desirable to know is a form of the

mind, for the mind is what it is desirable to know. The
mind protects him (who knows this) by becoming that
(which it is desirable to know).
I-v-10: Whatever is unknown is a form of the vital

force, for the vital force is what is unknown. The vital
force protects him (who knows this) by becoming that
(which is unknown).
I-v-11: The earth is the body of that organ of speech,

and this fire is its luminous organ. And as far as the
organ of speech extends, so far extends the earth and
so far does this fire.
I-v-12: Heaven is the body of this mind, and that sun

is its luminous organ. And as far as the mind extends,
so far extends heaven, and so far does that sun. The
two were united, and from that the vital force
emanated. It is the Supreme Lord. It is without a rival.
A second being is indeed a rival. He who knows it as
such has no rival.
I-v-13: Water is the body of this vital force, and that
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moon is its luminous organ. And as far as the vital

force extends, so far extends water, and so far does
that moon. These are all equal, and all infinite. He
who meditates upon these as finite wins a finite world,
but he who meditates upon these as infinite wins an
infinite world.
I-v-14: This Prajapati (Hiranyagarbha) has sixteen

digits and is represented by the year. The nights (and
days) are his fifteen digits, and the constant one is his
sixteenth digit. He (as the moon) is filled as well as
wasted by the nights (and days). Through this
sixteenth digit he permeates all these living beings on
the new-moon night and rises the next morning.
Therefore on this night one should not take the life of
living beings, not even of a chameleon, in adoration of
this deity alone.
I-v-15: That Prajapati who has sixteen digits and is

represented by the year is indeed this man who knows
as above. Wealth constitutes his fifteen digits, and the
body his sixteenth digit. He is filled as well as wasted
by wealth. This body stands for a nave, and wealth is
the felloe. Therefore if a man loses everything, but he
himself lives, people say that he has only lost his
outfit.
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I-v-16: There are indeed three worlds, the world of

men, the world of the Manes and the world of the
gods. This world of men is to be won through the son
alone, and by no other rite; the world of the Manes
through rites; and the world of the gods through
meditation. The world of the gods is the best of the
worlds. Therefore they praise meditation.
I-v-17: Now therefore the entrusting: When a man

thinks he will die, he says to his son, ‘You are
Brahman, you are the sacrifice, and you are the
world’. The son replies, ‘I am Brahman, I am the
sacrifice, and I am the world.’ (The father thinks
‘Whatever is studied is all unified in the word
"Brahman". Whatever sacrifices there are, are all
unified in the word "sacrifice". And whatever worlds
there are, are all unified in the world "world". All this
(the duties of a householder) is indeed this much. He,
being all this, will protect me from (the ties of) this
world.’ Therefor they speak of an educated son as
being conducive to the world. Hence (a father) teaches
his son. When a father who knows as above departs
from this world, he penetrates his son together with
the organ of speech, the mind and the vital force.
Should anything be left undone by him through any
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slip the son exonerates him from all that. Therefore he

is called a son. The father lives in this world through
the son. Divine and immortal speech, mind and vital
force permeate him.
I-v-18: The divine organ of speech from the earth and

fire permeates him. That is the divine organ of speech
through which whatever he says is fulfilled.
I-v-19: The divine mind from heaven and the sun

permeates him. That is the divine mind through which
he only becomes happy and never mourns.
I-v-20: The divine vital force from water and the

moon permeates him. That is the divine vital force
which, when it moves or does not move, feels no pain
nor is injured. He who knows as above becomes the
self of all beings. As is this deity (Hiranyagarbha), so
is he. As all beings take care of this deity, so do they
take care of him. Howsoever these beings may grieve,
that grief of theirs is connected with them. But only
merit goes to him. No demerit ever goes to the gods.
I-v-21: Now a consideration of the vow: Prajapati

projected the organs. These, on being projected,
quarrelled with one another. The organ of speech took
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a vow, ‘I will go on speaking’. The eye: ‘I will see’.

The ear: ‘I will hear’. And so did the other organs
according to their functions. Death captured them in
the form of fatigue – it overtook the, and having
overtaken them it controlled them. Therefore the
organ of speech invariably gets tired, and so do the
eye and the ear. But death did not overtake this vital
force in the body. The organs resolved to know it.
‘This is the greatest among us that, when it moves or
does not move, feels no pain nor is injured. Well, let
us all be of its form.’ They all assumed its form.
Therefore they are called by this name of ‘Prana’.
That family in which a man is born who knows as
above, is indeed named after him. And he who
competes with one who knows as above shrivels, and
after shrivelling dies at the end. This is with reference
to the body.
I-v-22: Now with reference to the gods: Fire took a

vow, ‘I will go on burning.’ The sun: ‘I will give
heat’. The moon: ‘I will shine’. And so did the other
gods according to their functions. As is the vital force
in the body among these organs, so is Vayu (air)
among these gods. Other gods sink, but not air. Air is
the deity that never sets.
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I-v-23: Now there is this verse; ‘The gods observed

the vow of that from which the sun rises and in which
he sets. It is (followed) to-day, and it will be
(followed) to-morrow.’ The sun indeed rises from the
vital force and also sets in it. What these (gods)
observed then, they observe to this day. Therefore a
man should observe a single vow – do the functions of
the Prana and Apana (respiration and excretion), lest
the evil of death (fatigue) should overtake him. And if
he observes it, he should seek to finish it. Through it
he attains identity with this deity, or lives in the same
world with it.
I-vi-1: This (universe) indeed consists of three things:

name, form and action. Of those names, speech
(sound in general) is the Uktha (source), for all names
spring from it. It is their Saman (common feature), for
it is common to all names. It is their Brahman (self),
for it sustains all names.
I-vi-2: Now of forms the eye (anything visible) is the

Uktha (source), for all forms spring from it. It is their
Saman (common feature), for it is common to all
forms. It is their Brahman (self), for it sustains all
forms.
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I-vi-3: And of actions the body (activity) is the Uktha

(source), for all actions spring from it. It is their
Saman (common feature), for it is common to all
actions. It is their Brahman (self), for it sustains all
actions. These three together are one – this body, and
the body, although one, is these three. This immortal
entity is covered by truth (the five elements): The vital
force is the immortal entity, and name and form and
truth; (so) this vital force is covered by them.
II-i-1: Om. There was a man of the Garga family

called Proud Balaki, who was a speaker. He said to
Ajatasatru, the king of Benares, ‘I will tell you about
Brahman’. Ajatasatru said, ‘For this proposal I give
you a thousand (cows). People indeed rush saying
"Janaka, Janaka". (I too have some of his qualities.)’
II-i-2: Gargya said, ‘That being who is in the sun, I

meditate upon as Brahman’. Ajatasatru said, ‘Please
don’t talk about him. I meditate upon him as all-
surpassing, as the head of all beings and as
resplendent. He who meditates upon him as such
becomes all-surpassing, the head of all beings and
resplendent.
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II-i-3: Gargya said, ‘that being who is in the moon, I

meditate upon as Brahman’. Ajatasatru said, "Please
don’t talk about him. I meditate upon him as the great,
white-robed, radiant Soma.’ He who meditates upon
him as such has abundant Soma pressed in his
principal and auxiliary sacrifices every day, and his
food never gets short.
II-i-4: Gargya said, ‘That being who is in lightning, I

don’t talk about him. I meditate upon him as
powerful’. He who meditates upon him as such
becomes powerful, and his progeny too becomes
powerful.
II-i-5: Gargya said, ‘This being who is in the ether, I

don’t talk about him. I meditate upon him as full and
unmoving’. He who meditates upon him as such is
filled with progeny and cattle, and his progeny is
never extinct from this world.
II-i-6: Gargya said, ‘This being who is in air, I

don’t talk about him. I meditate upon him as the Lord,
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as irresistible, and as the unvanquished army.’ He who

meditates upon him as such ever becomes victorious
and invincible, and conquers his enemies.
II-i-7: Gargya said, ‘This being who is in fire, I

forbearing’. He who meditates upon him as such
becomes forbearing, and his progeny too becomes
forbearing.
II-i-8: Gargya said, ‘This being who is in water, I

agreeable’. He who meditates upon him as such has
only agreeable things coming to him, and not contrary
ones; also from him are born children who are
agreeable.
II-i-9: Gargya said, ‘This being who is in a looking-

glass, I meditate upon as Brahman’. Ajatasatru said,
"Please don’t talk about him. I meditate upon him as
shining’. He who meditates upon him as such
becomes shining, and his progeny too becomes
shining. He also outshines all those with whom he
comes in contact.
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II-i-10: Gargya said, ‘This sound that issues behind a

man as he walks, I meditate upon as Brahman’.
Ajatasatru said, "Please don’t talk about him. I
meditate upon him as life’. He who meditates upon
him as such attains his full term of life in this world,
and life does not depart from him before the
completion of that term.
II-i-11: Gargya said, ‘This being who is in the

quarters, I meditate upon as Brahman’. Ajatasatru
said, "Please don’t talk about him. I meditate upon
him as second and as non-separating’. He who
meditates upon him as such gets companions, and his
followers never depart from him.
II-i-12: Gargya said, ‘This being who identifies

himself with the shadow, I meditate upon as
Brahman’. Ajatasatru said, "Please don’t talk about
him. I meditate upon him as death’. He who meditates
upon him as such attains his full term of life in this
world, and death does not overtake him before the
completion of that term.
II-i-13: Gargya said, ‘This being who is in the self, I

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don’t talk about him. I meditate upon him as self-

possessed.’ He who meditates upon him as such
becomes self-possessed, and his progeny too becomes
self-possessed. Gargya remained silent.
II-i-14: Ajatasatru said, ‘is this all ?’ ‘This is all’. ‘By

knowing this much one cannot know (Brahman)’.
Gargya said, ‘I approach you as a student’.
II-i-15: Ajatasatru said, ‘It is contrary to usage that a

Brahmana should approach a Kshatriya thinking, "he
will teach me about Brahman". However I will
instruct you’. Taking Gargya by the hand he rose.
They came to a sleeping man. (Ajatasatru) addressed
him by these names, Great, White-robed, radiant,
Soma’. The man did not get up. (The King) pushed
him with the hand till he awoke. Then he got up.
II-i-16: Ajatasatru said, ‘When this being full of

consciousness (identified with the mind) was thus
asleep, where was it, and whence did it thus come ?’
Gargya did not know that.
II-i-17: Ajatasatru said, ‘When this being full of

consciousness is thus asleep, it absorbs at the time the
functions of the organs through its own
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consciousness, and lies in the Akasa (Supreme Self)

that is in the heart. When this being absorbs them, it is
called Svapiti. Then the nose is absorbed, the organ of
speech is absorbed, the eye is absorbed, the ear is
absorbed, and the mind is absorbed’.
II-i-18: When it thus remains in the dream state, these

are its achievements: It then becomes an emperor, as it
were, or a noble Brahmana, as it were, or attains states
high or low, as it were. As an emperor, taking his
citizens, moves about as he pleases in his own
territory, so does it, thus taking the organs, move
about as it pleases in its own body.
II-i-19: Again when it becomes fast asleep – when it

does not know anything – it comes back along the
seventy-two thousand nerves called Hita, which
extend from the heart to the pericardium (the whole
body), and remains in the body. As a baby, or an
emperor, or a noble Brahmana lives, having attained
the acme of bliss, so does it remain.
II-i-20: As a spider moves along the thread (it

produces), and as from a fire tiny sparks fly in all
directions, so from this Self emanate all organs, all
worlds, all gods and all beings. Its secret name
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(Upanishad) is ‘the Truth of Truth’. The vital force is

truth, and It is the Truth of that.
II-ii-1: He who knows the calf with its abode, its

special resort, its post and its tether kills his seven
envions kinsmen: the vital force in the body is indeed
the calf; this body is its abode, the head its special
resort, strength its post, and food its tether.
II-ii-2: These seven gods that prevent decay worship

it: Through these pink lines in the eye Rudra attends
on it; through the water that is in the eye, Parjanya;
through the pupil, the sun; through the dark portion,
fire; through the white portion, Indra; through the
lower eye-lid the earth attends on it; and through the
upper eye-lid, heaven. He who knows it as such never
has any decrease of food.
II-ii-3: Regarding this there is the following pithy

verse: ‘there is a bowl that has its opening below and
bulges at the top; various kinds of knowledge have
been put in it; seven sages sit by its side, and the
organ of speech, which has communication with the
Vedas, is the eighth’. The ‘bowl that has its opening
below and bulges at the top’ is the head of ours, for it
is the bowl that has its opening below and bulges at
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the top. ‘various kinds of knowledge have been put in

it’, refers to the organs; these indeed represent various
kinds of knowledge. ‘Seven sages sit by its side’,
refers to the organs; they indeed are the sages. ‘The
organ of speech, which has communication with the
Vedas, is the eighth’, because the organ of speech is
the eighth and communicates with the Vedas.
II-ii-4: These two (ears) are Gotama and Bharadvaja:

this one is Gotama, and this one is Bharadvaja: These
two (eyes) are Visvamitra and Jamadagni: this one is
Visvamitra, and this one Jamadagni. These two
(nostrils) are Vasistha, and Kashyapa: this one is
Vasistha, and this one Kashyapa: the tongue is Atri,
for through the tongue food is eaten. ‘Atri’ is but this
name ‘Atti’. He who knows it as such becomes the
eater of all, and everything becomes his food.
II-iii-1: Brahman has but two forms – gross and

subtle, mortal and immortal, limited and unlimited,
defined and undefined.
II-iii-2: The gross (form) is that which is other than air

and the ether. It is mortal, it is limited, and it is
defined. The essence of that which is gross, mortal,
limited and defined is the sun that shines, for it is the
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essence of the defined.
II-iii-3: Now the subtle – it is air and the ether. It is

immortal, it is unlimited, and it is undefined. The
essence of that which is subtle, immortal, unlimited
and undefined is the being that is in the sun, for that is
the essence of the undefined. This is with reference to
the gods.
II-iii-4: Now with reference to the body: the gross

form is but this – what is other than (the corporeal) air
and the ether that is in the body. It is mortal, it is
limited and it is defined. The essence of that which is
gross, mortal, limited and defined is the eye, for it is
the essence of the defined.
II-iii-5: Now the subtle – it is (the corporeal) air and

the ether that is in the body. It is immortal, it is
unlimited, and it is undefined. The essence of that
which is subtle, immortal, unlimited and undefined is
this being that is in the right eye, for this is the
essence of the undefined.
II-iii-6: The form of that ‘being’ is as follows: like a

cloth dyed with turmeric, or like grey sheep’s wool, or
like the (scarlet) insect called Indragopa, or like a
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tongue of fire, or like a white lotus, or like a flash of

lightning. He who knows it as such attains splendour
like a flash of lightning. Now therefore the description
(of Brahman): ‘Not this, not this’. Because there is no
other and more appropriate description than this ‘Not
this’. Now Its name: ‘The Truth of truth’. The vital
force is truth, and It is the Truth of that.
II-iv-1: ‘Maitreyi, my dear’, said Yajnavalkya, ‘I am

going to renounce this life. Allow me to finish
between you and Katyayani’.
II-iv-2: Thereupon Maitreyi said, ‘Sir, if indeed this

whole earth full of wealth be mine, shall I be immortal
through that ?’ ‘No’, replied Yajnavalkya, ‘your life
will be just like that of people who have plenty of
things, but there is no hope of immortality through
wealth.’
II-iv-3: Then Maitreyi said, ‘What shall I do with that

which will not make me immortal? Tell me, sir, of that
alone which you know (to be the only means of
immortality).’
II-iv-4: Yajnavalkya said, ‘My dear, you have been

my beloved (even before), and you say what is after
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my heart. Come, take your seat, I will explain it to

you. As I explain it, meditate (on its meaning).
II-iv-5: He said: ‘It is not for the sake of the husband,

my dear, that he is loved, but for one’s own sake that
he is loved. It is not for the sake of the wife, my dear,
that she is loved, but for one’s own sake that she is
loved. It is not for the sake of the sons, my dear, that
they are loved, but for one’s own sake that they are
loved. It is not for the sake of wealth, my dear, that it
is loved, but for one’s own sake that it is loved. It is
not for the sake of the Brahmana, my dear, that he is
loved, but for one’s own sake that he is loved. It is not
for the sake of the Kshatriya, my dear, that he is
for the sake of worlds, my dear, that they are loved,
but for one’s own sake that they are loved. It is not for
the sake of the gods, my dear, that they are loved, but
for one’s own sake that they are loved. It is not for the
sake of beings, my dear, that they are loved, but for
one’s own sake that they are loved. It is not for the
sake of all, my dear, that all is loved, but for one’s
own sake that it is loved. The Self, my dear Maitreyi,
should be realised – should be heard of, reflected on
and meditated upon. By the realisation of the Self, my
dear, through hearing, reflection and meditation, all
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this is known.
II-iv-6: The Brahmana ousts (slights) one who knows

him as different from the Self. The Kshatriya ousts
one who knows him as different from the Self. Worlds
oust one who knows them as different from the Self.
The gods oust one who knows them as different from
the Self. Beings oust one who knows them as different
from the Self. All ousts one who knows it as different
from the Self. This Brahmana, this Kshatriya, these
worlds, these gods, these beings, and this all are this
Self.
II-iv-7: As, when a drum is beaten, one cannot

distinguish its various particular notes, but they are
included in the general note of the drum or in the
general sound produced by different kinds of strokes.
II-iv-8: As, when a conch is blown, one cannot

included in the general note of the conch or in the
general sound produced by different kinds of playing.
II-iv-9: As, when a Vina is played, one cannot

included in the general note of the Vina or in the
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II-iv-10: As from a fire kindled with wet faggot

diverse kinds of smoke issue, even so, my dear, the
Rig-Veda, Yajur-Veda, Sama-Veda, Atharvangirasa,
history, mythology, arts, Upanishads, pithy verses,
aphorisms, elucidations and explanations are (like) the
breath of this infinite Reality. They are like the breath
of this (Supreme Self).
II-iv-11: As the ocean is the one goal of all sorts of

water, as the skin is the one goal of all kinds of touch,
as the nostrils are the one goal of all odours, as the
tongue is the one goal of all savours, as the eye is the
one goal of all colours , as the ear is the one goal of all
sounds, as the Manas is the one goal of all
deliberations, as the intellect is the one goal of all
kinds of knowledge, as the hands are the one goal of
all sort of work, as the organ of generation is the one
goal of all kinds of enjoyment, as the anus is the one
goal of all excretions, as the feet are the one goal of
all kinds of walking, as the organ of speech is the one
goal of all Vedas.
II-iv-12: As a lump of salt dropped into water

dissolves with (its component) water, and no one is
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able to pick it up, but from wheresoever one takes it, it

tastes salt, even so, my dear, this great, endless,
infinite Reality is but Pure Intelligence. (The Self)
comes out (as a separate entity) from these elements,
and (this separateness) is destroyed with them. After
attaining (this oneness) it has no more consciousness.
This is what I say, my dear. So said Yajnavalkya.
II-iv-13: Maitreyi said, ‘Just here you have thrown me

into confusion, sir – by saying that after attaining
(oneness) the self has no more consciousness’.
Yajnavalkya said, ‘Certainly, I am not saying anything
confusing, my dear; this is quite sufficient for
knowledge, O Maitreyi’.
II-iv-14: Because when there is duality, as it were,

then one smells something, one sees something, one
hears something, one speaks something, one thinks
something, one knows something. (But) when to the
knower of Brahman everything has become the self,
then what should one smell and through what, what
should one see and through what, what should one
hear and through what, what should one speak and
through what, what should one think and through
what, what should one know and through what ?
Through what should one know That owing to which
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all this is known – through what, O Maitreyi, should

one know the Knower ?
II-v-1: This earth is (like) honey to all beings, and all

beings are (like) honey to this earth. (The same with)
the shining immortal being who is in this earth, and
the shining, immortal, corporeal being in the body.
(These four) are but this Self. This (Self-knowledge)
is (the means of) immortality; this (underlying unity)
is Brahman; this (knowledge of Brahman) is (the
means of becoming) all.
II-v-2: This water is (like) honey to all beings, and all

beings are (like) honey to this water. (The same with)
the shining immortal being who is in this water, and
the shining, immortal being identified with the seed in
the body. (These four) are but this Self. This (Self-
knowledge) is (the means of) immortality; this
(underlying unity) is Brahman; this (knowledge of
Brahman) is (the means of becoming) all.
II-v-3: This fire is (like) honey to all beings, and all

beings are (like) honey to this fire. (The same with)
the shining immortal being who is in this fire, and the
shining, immortal being identified with the organ of
speech in the body. (These four) are but this Self. This
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(Self-knowledge) is (the means of) immortality; this

II-v-4: This air is (like) honey to all beings, and all

beings are (like) honey to this air. (The same with) the
shining immortal being who is in this air, and the
shining, immortal being who is the vital force in the
body. (These four) are but this Self. This (Self-
II-v-5: This sun is (like) honey to all beings, and all

beings are (like) honey to this sun. (The same with)
the shining immortal being who is in this sun, and the
shining, immortal being identified with the eye in the
II-v-6: These quarters is (like) honey to all beings, and

all beings are (like) honey to these quarters. (The
same with) the shining immortal being who is these
quarters, and the shining, immortal being identified
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with the ear and with the time of hearing in the body.
(These four) are but this Self. This (Self-knowledge)
is (the means of) immortality; this (underlying unity)
is Brahman; this (knowledge of Brahman) is (the
means of becoming) all.
II-v-7: This moon is (like) honey to all beings, and all

beings are (like) honey to this moon. (The same with)
the shining immortal being who is in this moon, and
the shining, immortal being identified with the mind
in the body. (These four) are but this Self. This (Self-
II-v-8: This lightning is (like) honey to all beings, and

all beings are (like) honey to this lightning. (The same
with) the shining immortal being who is in this
lightning, and the shining, immortal being identified
with light in the body. (These four) are but this Self.
This (Self-knowledge) is (the means of) immortality;
this (underlying unity) is Brahman; this (knowledge of
II-v-9: This cloud is (like) honey to all beings, and all

beings are (like) honey to this cloud. (The same with)
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the shining immortal being who is in this cloud, and

the shining, immortal being identified with sound and
voice in the body. (These four) are but this Self. This
(Self-knowledge) is (the means of) immortality; this
II-v-10: This ether is (like) honey to all beings, and all

beings are (like) honey to this ether. (The same with)
the shining immortal being who is in this ether, and
the shining, immortal being identified with the ether
in the heart, in the body. (These four) are but this Self.
This (Self-knowledge) is (the means of) immortality;
this (underlying unity) is Brahman; this (knowledge of
II-v-11: This righteousness (Dharma) is (like) honey

to all beings, and all beings are (like) honey to this
righteousness. (The same with) the shining immortal
being who is in this righteousness, and the shining,
immortal being identified with righteousness in the
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II-v-12: This truth is (like) honey to all beings, and all

beings are (like) honey to this truth. (The same with)
the shining immortal being who is in this truth, and
the shining, immortal being identified with truth in the
II-v-13: This human species is (like) honey to all

beings, and all beings are (like) honey to this human
species. (The same with) the shining immortal being
who is in this human species, and the shining,
immortal being identified with the human species in
the body. (These four) are but this Self. This (Self-
II-v-14: This (cosmic) body is (like) honey to all

beings, and all beings are (like) honey to this (cosmic)
body. (The same with) the shining immortal being
who is in this (cosmic) body, and the shining,
immortal being who is this (individual) self. (These
four) are but this Self. This (Self-knowledge) is (the
means of) immortality; this (underlying unity) is
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Brahman; this (knowledge of Brahman) is (the means

of becoming) all.
II-v-15: This Self, already mentioned, is the ruler of

all beings, and the king of all beings. Just as all the
spokes are fixed in the nave and the felloe of a
chariot-wheel, so are all beings, all gods, all worlds,
all organs and all these (individual) selves fixed in this
Self.
II-v-16: This is that meditation on things mutually

helpful which Dadhyac, versed in the Atharva-Veda,
taught the Asvins. Perceiving this the Rishi (Mantra)
said, ‘O Asvins in human form, that terrible deed
called Damsa which you committed out of greed, I
will disclose as a cloud does rain – (how you learnt)
the meditation on things mutually helpful that
Dadhyac, versed in the Atharva-Veda, taught you
through a horse’s head.

taught the Asvins. Perceiving this the Rishi said, ‘O
Asvins, you set a horse’s head on (the shoulders of)
Dadhyac, versed in the Atharva-Veda. O terrible ones,
to keep his word, he taught you the (ritualistic)
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meditation on things mutually helpful connected with

the sun, as also the secret (spiritual) meditation on
them.’

taught the Asvins. Perceiving this the Rishi said, ‘He
made bodies with two feet and bodies with four feet.
That supreme Being first entered the bodies as a bird
(the subtle body).’ On account of his dwelling in all
bodies, He is called the Purusha. There is nothing that
is not covered by Him, nothing that is not pervaded by
Him.

taught the Asvins. Perceiving this the Rishi said, ‘(He)
transformed Himself in accordance with each form;
that form of His was for the sake of making Him
known. The Lord on account of Maya (notions
superimposed by ignorance) is perceived as manifold,
for to Him are yoked ten organs, nay, hundreds of
them. He is the organs; He is ten and thousands –
many and infinite. That Brahman is without prior or
posterior, without interior or exterior. This self, the
perceiver of everything, is Brahman. This is the
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teaching.
II-vi-1: Now the line of teachers: Pautimasya

(received it) from Gaupavana. Gaupavana from
another Pautimasya. This Pautimasya from another
Gaupavana. This Gaupavana from Kausika. Kausika
from Kaundinya. Kaundinya from Sandilya. Sandilya
from Kausika and Gautama. Gautama –
II-vi-2: From Agnivesya. Agnivesya from Sandilya

and Anabhimlata. Anabhimlata from another of that
name. He from a third Anabhimlata. This Anabhimlata
from Gautama. Gautama from Saitava and
Pracinayogya. They from Parasarya. Parasarya from
Bharadvaja. He from Bharadvaja and Gautama.
Gautama from another Bharadvaja. He from another
Parasarya. Parasarya from Baijavapayana. He from
Kausikayani. Kausikayani –
II-vi-3: From Ghrtakausika. Ghrtakausika from

Parasaryayana. He from Parasarya. Parasarya from
Jatukarnya. Jatukarnya from Asurayana and Yaska.
Asurayana from Traivani. Traivani from
Aupajandhani. He from Asuri. Asuri from Bharadvaja.
Bharadvaja from Atreya. Atreya from Manti. Manti
from Gautama. Gautama from another Gautama. He
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from Vatsya. Vatsya from Sandilya. Sandilya from

Kaisorya Kapya. He from Kumaraharita.
Kumaraharita from Galava. Galava from Vidarbhi-
kaundinya. He from Vatsanapat Babhrava. He from
Pathin Saubhara. He from Ayasya Angirasa. He from
Abhuti Tvastra. He from Visvarupa Tvastra. He from
the Asvins. They from Dadhyac Atharvana. He from
Atharvan Daiva. He from Mrtyu Pradhvamsana. He
from Pradhvamsana. Pradhvamsana from Ekarsi.
Ekarsi from Viprachitti. Viprachitti from Vyasri.
Vyasti from Sanaru. Sanaru from Sanatana. Sanatana
from Sanaga. Sanaga from Paramesthin (Viraj). He
from Brahman (Hiranyabarbha). Brahman is self born.
Salutation to Brahman.
III-i-1: Om. Janaka, Emperor of Videha, performed a

sacrifice in which gifts were freely distributed. Vedic
scholars from Kuru and Panchala were assembled
there. Emperor Janaka of Videha had a desire to know,
‘Which is the most erudite of these Vedic scholars ?’
He had a thousand cows confined in a pen, and on the
horns of each cow were fixed ten Padas (of gold).
III-i-2: He said to them, ‘Revered Brahmanas, let him
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who is the best Vedic scholar among you drive these

cows (home).’ None of the Brahmanas dared. Then
Yajnavalkya said to a pupil of his, ‘Dear Samasravas,
please drive these cows (home).’ He drove them. The
Brahmanas were enraged. ‘How does he dare to call
himself the best Vedic scholar among us ?’ there was a
Hotr of Emperor Janaka of Videha named Asvala. He
now asked Yajnavalkya, ‘Yajnavalkya, are you indeed
the best Vedic scholar among us ?’ Yajnavalkya
replied, ‘I bow to the best Vedic scholar, I just want
the cows’. Thereupon the Hotr Asvala determined to
interrogate him.
III-i-3: ‘Yajnavalkya’, said he, ‘since all this is

overtaken by death, and swayed by it, by what means
does the sacrificer go beyond the clutches of death ?’
‘Through the organ of speech – through fire, which is
the (real) priest called Hotr. The sacrificer’s organ of
speech is the Hotr. This organ of speech is fire; this
fire is the Hotr; this (fire) is liberation; this (liberation)
is emancipation’.

overtaken by day and night, and swayed by them, by
what means does the sacrificer go beyond the clutches
of day and night ?’ ‘Through the eye – through the
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sun, which is the (real) priest called Adhvaryu. The

eye of the sacrificer is the Adhvaryu. This eye is the
sun; this sun is the Adhvaryu; this (sun) is liberation;
this (liberation) is emancipation’.

overtaken by the bright and dark fortnights, and
swayed by them, by what means does the sacrificer go
beyond the bright and dark fortnights /’ ‘Through the
vital force – through air, which is the (real) priest
called Udgatir. The vital force of the sacrificer is the
Udgatir. This vital force is air, and it is the Udgatir;
this (air) is liberation; this (liberation) is
emancipation.’
III-i-6: ‘Yajnavalkya’, said he, ‘since the sky is, as it

were, without a support, through what support does
the sacrificer go to heaven ?’ ‘Through the mind –
through the moon, which is the (real) priest called
Brahman. The mind of the sacrificer is the Brahman.
This mind is the moon; the moon is the Brahman; this
(moon) is liberation; this (liberation) is emancipation’.
So far about the ways of emancipation; now about the
meditations based on resemblance.
III-i-7: ‘Yajnavalkya’, said he, ‘with how many kinds
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of Rik will the Hotr do his part in this sacrifice to-

day ?’ ‘With three kinds’. ‘Which are those three ?’
‘The preliminary, the sacrificial, and the eulogistic
hymns as the third’. ‘What does he win through
them ?’ ‘All this that is living’.
III-i-8: ‘Yajnavalkya’, said he, ‘how many kinds of

oblations will the Adhvaryu offer in this sacrifice to-
day ?’ ‘Three’. ‘Which are those three ?’ ‘Those that
blaze up on being offered, those that make a great
noise, when offered, and those that sink on being
offered’. ‘What does he win through them?’ ‘Through
those that blaze up on being offered he wins the world
of the gods, for this world shines, as it were. Through
those that make a great noise, when offered, he wins
the world of the manes, for this world is full of uproar.
And through those that sink on being offered, he wins
the human world, for this world is lower.’
III-i-9: ‘Yajnavalkya’, said he, ‘through how many

gods does this Brahman from the right protect the
sacrifice to-day ?’ ‘Through one’. ‘Which is that
one ?’ ‘The mind. The mind is indeed infinite, and
infinite are the Visvadevas. Through this meditation
he wins an infinite world’.
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III-i-10: ‘Yajnavalkya’, said he, ‘how many classes of

hymns the Udgatir chant in this sacrifice to-day ?’
‘Three classes’. ‘Which are those three ?’ ‘The
preliminary, the sacrificial, and the eulogistic hymns
as the third’. ‘Which are those that have reference to
the body ?’ ‘The Prana is the preliminary hymn, the
Apana is the sacrificial hymn, and the Vyana is the
eulogistic hymn’. ‘What does he win through them ?’
‘Through the preliminary hymns he wins the earth,
through the sacrificial hymns he wins the sky, and
through the eulogistic hymns he wins heaven’.
Thereupon the Hotr Asvala kept silent.
III-ii-1: Then Artabhaga, of the line of Jaratkaru,

asked him. ‘Yajnavalkya’, said he, ‘how many are the
Grahas, and how many are the Atigrahas ?’ ‘There are
eight Grahas and eight Atigrahas’. ‘Which are those
eight Grahas and eight Atigrahas ?’
III-ii-2: The Prana (nose) indeed is the Graha; it is

controlled by the Atigraha, the Apana (odour), for one
smells odours through the Apana (the air breathed in).
III-ii-3: The organ of speech indeed is the graha; it is

controlled by the Atigraha, name, for one utters names
through the organ of speech.
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III-ii-4: The tongue indeed is the Graha; it is

controlled by the Atigraha, taste, for one knows tastes
through the tongue.
III-ii-5: The eye indeed is the Graha; it is controlled

by the Atigraha, colour, for one sees colours through
the eye.
III-ii-6: The ear indeed is the Graha; it is controlled by

the Atigraha, sound, for one hears sounds through the
ear.
III-ii-7: The mind indeed is the Graha; it is controlled

by the Atigraha, desire, for one wishes desires through
the mind.
III-ii-8: The hands indeed is the Graha; it is controlled

by the Atigraha, work, for one does work through the
hands.
III-ii-9: The skin indeed is the Graha; it is controlled

by the Atigraha, touch, for one feels touch through the
skin. These are the eight Grahas and eight Atigrahas.
III-ii-10: ‘Yajnavalkya’, said he, ‘since all this is the
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food of death, who is that god whose food is death ?’

‘Fire is death; it is the food of water. (One who knows
thus) conquers further death’.
III-ii-11: ‘Yajnavalkya’, said he, ‘when the (liberated)

man dies, do his organs go up from him, or do they
not ?’ ‘No’, replied Yajnavalkya, ‘(They) merge in
him only. The body swells, is inflated, and in that state
lies dead.’
III-ii-12: ‘Yajnavalkya’, said he, ‘when this man dies,

what is it that does not leave him ?’ ‘Name. The name
indeed is infinite, and infinite are the Visvadevas. He
(who knows thus) wins thereby a really infinite
world’.
III-ii-13: ‘Yajnavalkya’, said he, ‘when the vocal

organ of a man who dies is merged in fire, the nose in
air, the eye in the sun, the mind in the moon, the ear in
the quarters, the body in the earth, the ether of the
heart in the external ether, the hair on the body in
herbs, that on the head in trees, and the blood and the
seed are deposited in water, where is then the man ?’
‘Give me your hand, dear Artabhaga, we will decide
this between ourselves, we cannot do it in a crowded
place.’ They went out and talked it over. What they
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SUKLA-YAJUR-VEDA
mentioned there was only work, and what they praised

there was also work alone. (Therefore) one indeed
becomes good through good work and evil through
evil work. Thereupon Artabhaga, of the line of
Jaratkaru, kept silent.
III-iii-1: Then Bhujyu, the grandson of Lahya, asked

him. ‘Yajnavalkya’, said he, ‘we travelled in Madra as
students, and we came to the house of Patanchala of
the line of Kapi. His daughter was possessed by a
Gandharva. We asked him, "Who are you ?" He said,
"I am Sudhanvan, of the line of Angiras". When we
asked him about the limits of the world, we said to
him, "Where were the descendants of Pariksit ?" And I
ask you, Yajnavalkya, where were the descendants of
Pariksit ? (Tell me) where were the descendants of
Pariksit ?’
III-iii-2: Yajnavalkya said, ‘The Gandharva evidently

told you that they went where the performers of the
horse sacrifice go’. ‘And where do the performers of
the horse sacrifice go ?’ ‘Thirty-two times the space
covered by the sun’s chariot in a day makes this
world; around it, covering twice the area, is the earth;
around the earth, covering twice the area, is the ocean.
Now, as is the edge of a razor, or the wing of a fly, so
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SUKLA-YAJUR-VEDA
is there just that much opening at the junction (of the

two halves of the cosmic shell). (Through that they go
out.) Fire, in the form of a falcon, delivered them to
the air; the air, putting them in itself, took them where
the (previous) performers of the horse sacrifice were’.
Thus did the Gandharva praise the air. Therefore the
air is the diversity of individuals, and the air is the
aggregate. He who knows it as such conquers further
death. Thereupon Bhujyu, the grandson of Lahya, kept
silent.
III-iv-1: Then Usata, the son of Chakra, asked him.

‘Yajnavalkya’, said he, ‘explain to me the Brahman
that is immediate and direct – the self that is within
all.’ ‘This is your self that is within all’. ‘Which is
within all, Yajnavalkya ?’ ‘That which breathes
through the Prana is your self that is within all. That
which moves downwards through the Apana is your
self that is within all. That which pervades through the
Vyana is your self that is within all. That which goes
out through the Udana is your self that is within all.
This is your self that is within all.’
III-iv-2: Usata, the son of Chakra, said, ‘You have

indicated it as one may say that a cow is such and
such, or a horse is such and such. Explain to me the
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SUKLA-YAJUR-VEDA
Brahman that is immediate and direct – the self that is

within all’. ‘This is your self that is within all’.
‘Which is within all, Yajnavalkya ?’ ‘You cannot see
that which is the witness of vision; you cannot hear
that which is the hearer of hearing; you cannot think
that which is the thinker of thought; you cannot know
that which is the knower of knowledge. This is your
self that is within all; everything else but this is
perishable.’ Thereupon Usata, the son of Chakra, kept
silent.
iii-v-1: Then Kahola, the son of Kusitaka, asked him,

‘Yajnavalkya’, said he, ‘explain to me the Brahman
that is immediate and direct – the self that is within
all’. ‘This is your self that is within all’. ‘Which is
within all, Yajnavalkya ?’ ‘That which transcends
hunger and thirst, grief, delusion, decay and death.
Knowing this very Self the Brahmanas renounce the
desire for sons, for wealth and for the worlds, and lead
a mendicant’s life. That which is the desire for sons is
the desire for wealth, and that which is the desire for
wealth is the desire for worlds, for both these are but
desires. Therefore the knower of Brahman, having
known all about scholarship, should try to live upon
that strength which comes of knowledge; having
known all about this strength and scholarship, he
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SUKLA-YAJUR-VEDA
becomes meditative; having known all about both

meditativeness and its opposite, he becomes a knower
of Brahman. How does that knower of b behave ?
Howsoever he may behave, he is just such. Except
this, everything is perishable.’ Thereupon Kahola, the
son of Kusitaka, kept silent.
iii-vi-1: Then Gargi, the daughter of Vacaknu, asked

him, ‘Yajnavalkya’, she said, ‘if all this is pervaded by
water, by what is water pervaded ?’ ‘By air, O Gargi’.
‘By what is air pervaded?’ ‘By the sky, O Gargi’. ‘By
what is the sky pervaded ?’ ‘By the world of the
Gandharvas, O Gargi’. ‘By what is the world of the
Gandharvas pervaded ?’ ‘By the sun, O Gargi.’ ‘By
what is the sun pervaded ?’ ‘By the moon, O Gargi.’
‘By what is the moon pervaded ?’ ‘By the stars, O
Gargi’. ‘By what are the stars pervaded ?’ ‘By the
world of the gods, O Gargi’. ‘By what is the world of
the gods pervaded ?’ ‘By the world of Indra, O Gargi’.
By what is the world of Indra pervaded?’ ‘By the
world of Viraj, O Gargi’. ‘By what is the world of
Viraj pervaded?’ ‘ By the world of Hiranyagarbha, O
Gargi’. ‘By what is the world of Hiranyagarbha
pervaded ?’ He said, ‘Do not, O Gargi, push your
inquiry too far, lest your head should fall off. You are
questioning about a deity that should not be reasoned
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SUKLA-YAJUR-VEDA
about. Do not, O Gargi, push your inquiry too far.’

Thereupon Gargi, the daughter of Vacaknu, kept
silent.
III-vii-1: Then Uddalaka, the son of Aruna, asked him.

‘Yajnavalkya’, said, ‘in Madra we lived in the house
of Patanchala Kapya (descendant of Kapi), studying
the scriptures on sacrifices. His wife was possessed by
a Gandharva. We asked him who he was. He said,
"Kabandha, the son of Atharvan". He said to
Patanchala Kapya and those who studied the
scriptures on sacrifices, "Hapya, do you know that
Sutra by which this life, the next life and all beings
are held together ?" Patanchala Kapya said, "I do not
know it, sir". The Gandharva said to him and the
students, "Kapya, do you know that Internal Ruler
who controls this and the next life and all beings from
within ?" Patanchala Kapya said, "I do not know Him,
sir". The Gandharva said to him and the students, "He
who knows that Sutra and that Internal Ruler as above
indeed knows Brahman, knows the worlds, knows the
gods, knows the Vedas, knows beings, knows the self,
and knows everything". He explained it all to them. I
know it. If you, Yajnavalkya, do not know that Sutra
and that Internal Ruler, and still take away the cows
that belong only to the knowers of Brahman, your
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head shall fall off’. ‘I know, O Gautama, that Sutra

and that Internal Ruler’. ‘Any one can say, "I know, I
know". Tell us what you know.’
III-vii-2: He said, ‘Vayu, O Gautama, is that Sutra.

Through this Sutra or Vayu this and the next life and
all beings are held together. Therefore, O Gautama,
when a man dies, they say that his limbs have been
loosened, for they are held together, O Gautama, by
the Sutra or Vayu.’ ‘Quite so, Yajnavalkya. Now
describe the Internal Ruler.’
III-vii-3: He who inhabits the earth, but is within it,

whom the earth does not know, whose body is the
earth, and who controls the earth from within, is the
Internal Ruler, your own immortal self.
III-vii-4: He who inhabits water, but is within it,

whom water does not know, whose body is water, and
who controls water from within, is the Internal Ruler,
your own immortal self.
III-vii-5: He who inhabits fire, but is within it, whom

fire does not know, whose body is fire, and who
controls fire from within, is the Internal Ruler, your
own immortal self.
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SUKLA-YAJUR-VEDA
III-vii-6: He who inhabits the sky, but is within it,

whom the sky does not know, whose body is the sky,
and who controls the sky from within, is the Internal
Ruler, your own immortal self.
III-vii-7: He who inhabits air, but is within it, whom

air does not know, whose body is air, and who
controls air from within, is the Internal Ruler, your
own immortal self.
III-vii-8: He who inhabits heaven, but is within it,

whom heaven does not know, whose body is heaven,
and who controls heaven from within, is the Internal
III-vii-9: He who inhabits the sun, but is within it,

whom the sun does not know, whose body is the sun,
and who controls the sun from within, is the Internal
III-vii-10: He who inhabits the quarters, but is within

it, whom the quarters does not know, whose body is
the quarters, and who controls the quarters from
within, is the Internal Ruler, your own immortal self.
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SUKLA-YAJUR-VEDA
III-vii-11: He who inhabits the moon and stars, but is

within it, whom the moon and stars does not know,
whose body is the moon and stars, and who controls
the moon and stars from within, is the Internal Ruler,
III-vii-12: He who inhabits the ether, but is within it,

whom the ether does not know, whose body is the
ether, and who controls the ether from within, is the
III-vii-13: He who inhabits darkness, but is within it,

whom darkness does not know, whose body is
darkness, and who controls darkness from within, is
the Internal Ruler, your own immortal self.
III-vii-14: He who inhabits light, but is within it,

whom light does not know, whose body is light, and
who controls light from within, is the Internal Ruler,
your own immortal self. This much with reference to
the gods. Now with reference to the beings.
III-vii-15: He who inhabits all beings, but is within it,

whom no being knows, whose body is all beings, and
who controls all beings from within, is the Internal
Ruler, your own immortal self. This much with
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SUKLA-YAJUR-VEDA
reference to the beings. Now with reference to the

body.
III-vii-16: He who inhabits the nose, but is within it,

whom the nose does not know, whose body is the
nose, and who controls the nose from within, is the
III-vii-17: He who inhabits the organ of speech, but is

within it, whom the organ of speech does not know,
whose body is the organ of speech, and who controls
the organ of speech from within, is the Internal Ruler,
III-vii-18: He who inhabits the eye, but is within it,

whom the eye does not know, whose body is the eye,
and who controls the eye from within, is the Internal
III-vii-19: He who inhabits the ear, but is within it,

whom the ear does not know, whose body is the ear,
and who controls the ear from within, is the Internal
III-vii-20: He who inhabits the mind (Manas), but is

within it, whom the mind does not know, whose body
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is the mind, and who controls the mind from within, is

the Internal Ruler, your own immortal self.
III-vii-21: He who inhabits the skin, but is within it,

whom the skin does not know, whose body is the skin,
and who controls the skin from within, is the Internal
III-vii-22: He who inhabits the intellect, but is within

it, whom the intellect does not know, whose body is
the intellect, and who controls the intellect from
within, is the Internal Ruler, your own immortal self.
III-vii-23: He who inhabits the organ of generation,

but is within it, whom the organ of generation does
not know, whose body is the organ of generation, and
who controls the organ of generation from within, is
the Internal Ruler, your own immortal self. He is
never seen, but is the Witness; He is never heard, but
is the Hearer; He is never thought, but is the Thinker;
He is never known, but is the Knower. There is no
other witness but Him, no other hearer but Him, no
other thinker but Him, no other knower but Him. He
is the Internal Ruler, your own immortal self.
Everything else but Him is mortal.’ Thereupon
Uddalaka, the son of Aruna, kept silent.
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III-viii-1: Then the daughter of Vachaknu said,

‘Revered Brahmans, I shall him two questions, Should
he answer me those, none of you can ever beat him in
describing Brahman.’ ‘Ask, O Gargi’.
III-viii-2: She said, ‘I (shall ask) you (two questions).

As a man of Banaras or the King of Videha, scion of a
warlike dynasty, might string his unstrung bow and
appear close by, carrying in his hand two bamboo-
tipped arrows highly painful to the enemy, even so, O
Yajnavalkya, do I confront you with two questions.
Answer me those’. ‘Ask, O Gargi’.
III-viii-3: She said, ‘By what, O Yajnavalkya, is that

pervaded which is above heaven and below the earth,
which is this heaven and earth as well as between
them, and which they say was, is and will be ?’
III-viii-4: He said, ‘That, O Gargi, which is above

heaven and below the earth, which is this heaven and
earth as well as between them, and which they say
was, is and will be, is pervaded by the Unmanifested
ether.’
III-viii-5: She said, ‘I bow to you, Yajnavalkya, who
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have fully answered this question of mine. Now be

ready for the other question.’ ‘Ask, O Gargi".
III-viii-6: She said, ‘By what, O Yajnavalkya, is that

pervaded which is above heaven and below the earth,
which is this heaven and earth as well as between
them, and which they say was, is and will be ?’
III-viii-7: He said, ‘That, O Gargi, which is above

heaven and below the earth, which is this heaven and
earth as well as between them, and which they say
was, is and will be, is pervaded by the Unmanifested
ether alone.’ ‘By what is the Unmanifested ether
pervaded?’
III-viii-8: He said: O Gargi, the knowers of Brahman

say, this Immutable (Brahman) is that. It is neither
gross nor minute, neither short nor long, neither red
colour nor oiliness, neither shadow nor darkness,
neither air nor ether, unattached, neither savour nor
odour, without eyes or ears, without the vocal organ or
mind, non-luminous, without the vital force or mouth,
not a measure, and without interior or exterior. It does
not eat anything, nor is It eaten by anybody.
III-viii-9: Under the mighty rule of this Immutable, O
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Gargi, the sun and moon are held in their positions;

under the mighty rule of this Immutable, O Gargi,
heaven and earth maintain their positions; under the
mighty rule of this Immutable, O Gargi, moments,
Muhurtas, days and nights, fortnights, months,
seasons and years are held in their respective places;
under the mighty rule of this Immutable, O Gargi,
some rivers flow eastward from the White Mountains,
others flowing westward continue in that direction,
and still others keep to their respective courses; under
the mighty rule of this Immutable, O Gargi, men
praise those that give, the gods depend on the
sacrificer, and the manes on independent offerings
(Darvihoma).
III-viii-10: He, O Gargi, who in this world, without

knowing this Immutable, offers oblations in the fire,
performs sacrifices and undergoes austerities even for
many thousand years, finds all such acts but
perishable; he, O Gargi, who departs from this world
without knowing this Immutable, is miserable. But he,
O Gargi, who departs from this world after knowing
this Immutable, is a knower of Brahman.
III-viii-11: This Immutable, O Gargi, is never seen but

is the Witness; It is never heard, but is the Hearer; It is
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never thought, but is the Thinker; It is never known,

but is the Knower. There is no other witness but This,
no other hearer but This, no other thinker but This, no
other knower but This. By this Immutable, O Gargi, is
the (Unmanifested) ether pervaded.
III-viii-12: She said, ‘Revered Brahmans, you should

consider yourselves fortunate if you can get off from
him through salutations. Never shall any of you beat
him in describing Brahman’. Then the daughter of
Vachaknu kept silent.
III-ix-1: Then Vidagdha, the son of Sakala, asked him.

‘How many gods are there, Yajnavalkya ?’
Yajnavalkya decided it through this (group of Mantras
known as) Nivid (saying), ‘As many as are indicated
in the Nivid of the Visvadevas – three hundred and
three, and three thousand and three’. ‘Very well’, said
Sakalya, ‘how many gods exactly are there,
Yajnavalkya ?’ ‘Thirty-three’. ‘Very well’, said the
other, ‘how many gods exactly are there,
Yajnavalkya ?’ ‘six’. ‘Very well’, said Sakalya, ‘how
many gods exactly are there, Yajnavalkya ?’ ‘Three’.
‘Very well’, said the other, ‘how many gods exactly
are there, Yajnavalkya ?’ ‘Two’. ‘Very well’, said
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Yajnavalkya ?’ ‘One and a half’. ‘Very well’, said

Yajnavalkya ?’ ‘One’. ‘Very well’, said Sakalya,
‘which are those three hundred and three and three
thousand and three ?’
III-ix-2: Yajnavalkya said, ‘these are but the

manifestation of them, but there are only thirty-three
gods.’ ‘Which are those thirty-three ?’ ‘The eight
Vasus, the eleven Rudras and the twelve Adityas –
these are thirty-one and Indra and Prajapati make up
the thirty-three’.
III-ix-3: ‘Which are the Vasus /’ ‘Fire, the earth, air,

the sky, the sun, heaven, the moon and the stars –
these are the Vasus, for in these all this is placed;
therefore they are called Vasus.’
III-ix-4: ‘Which are the Rudras ?’ ‘The ten organs in

the human body, with the mind as the eleventh. When
they depart from this mortal body, they make (one’s
relatives) weep. Because they then make them weep,
therefore they are called Rudras.’
III-ix-5: ‘Which are the Adityas ?’ ‘The twelve

months (are parts) of a year; these are the Adityas, for
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they go taking all this with them. Because they go

taking all this with them, therefore they are called
Adityas.’
III-ix-6: ‘Which is Indra, and which is Prajapati ?’

‘The cloud itself is Indra, and the sacrifice is
Prajapati’. ‘Which is the cloud ?’ ‘Thunder (strength).’
‘Which is the sacrifice ?’ ‘Animals’.
III-ix-7: ‘Which are the six (gods) ?’ ‘Fire, the earth,

air, the sky, the sun, and heaven – these are the six.
Because all those (gods) are (comprised in) these six.’
III-ix-8: ‘Which are the three gods ?’ ‘These three

worlds alone, because in these all those gods are
comprised.’ ‘Which are the two gods ?’ ‘Matter and
the vital force.’ ‘Which are the one and a half ?’ ‘This
(air) that blows.’
III-ix-9: ‘Regarding this some say, ‘Since the air

blows as one substance, how can it be one and a
half ?’ ‘ It is one and a half because through its
presence all this attains surpassing glory’. ‘Which is
the one god ?’ ‘The vital force (Hiranyagarbha); it is
Brahman, which is called Tyat (that).’
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III-ix-10: ‘He who knows that being whose abode is

the earth, whose instrument of vision is fire, whose
light is the Manas, and who is the ultimate resort of
the entire body and organs, knows truly, O
Yajnavalkya’. ‘I do know that being of whom you
speak – who is the ultimate resort of the entire body
and organs. It is the very being who is identified with
the body. Go on, Sakalya.’ ‘Who is his deity (cause) ?’
‘Nectar (chyle)’, said he.

lust, whose instrument of vision is the intellect, whose
lust. Go on, Sakalya’. ‘Who is his deity ?’ ‘Women’,
said he.

colours, whose instrument of vision is the eye, whose
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and organs. It is the very being who is in the sun. Go

on Sakalya’. ‘Who is his deity ?’ 'Truth (the eye),’ said
he.

the ether, whose instrument of vision is the ear, whose
the ear and with the time of hearing. Go on, Sakalya’.
‘Who is his deity ?’ ‘The quarters’, said he.

darkness, whose instrument of vision is the intellect,
whose light is the Manas, and who is the ultimate
resort of the entire body and organs, knows truly, O
shadow (ignorance). Go on, Sakalya’. ‘Who is his
deity?’ ‘Death’, said he.

(particular) colours, whose instrument of vision is the
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eye, whose light is the Manas, and who is the ultimate

and organs. It is the very being who is in a looking-
glass. Go on, Sakalya’. ‘Who is his deity ?’ ‘The vital
force’, said he.

water, whose instrument of vision is the intellect,
and organs. It is the very being who is in water. Go
on, Sakalya’. ‘Who is his deity ?’ ‘Varuna (rain)’, said
he.

the seed, whose instrument of vision is the intellect,
the son. Go on, Sakalya’. ‘Who is his deity ?’
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‘Prajapati (the father)’, said he.
III-ix-18: ‘Sakalya’, said Yajnavalkya, ‘have these

Vedic scholars made you their instrument for burning
charcoals ?’
III-ix-19: ‘Yajnavalkya’, said Sakalya, ‘is it because

you know Brahman that you have thus flouted these
Vedic scholars of Kuru and Panchala ?’ ‘I know the
quarters with their deities and supports’. ‘If you know
the quarters with their deities and supports --
III-ix-20: ‘What deity are you identified with in the

east ?’ ‘With the deity, sun’. ‘On what does the sun
rest ?’ ‘On the eye’. ‘On what does the eye rest ?’ ‘On
colours, for one sees colours with the eye’. ‘On what
do colours rest ?’ ‘On the heart (mind)’, said
Yajnavalkya, ‘for one knows colours through the
heart; it is on the heart that colours rest’. ‘It is just so,
Yajnavalkya’.

south ?’ ‘With the deity, Yama (the god of justice)’.
On what does Yama rest ?’ ‘On the sacrifice’. ‘On
what does the sacrifice rest ?’ ‘On the remuneration
(of the priests).’ ‘On what does the remuneration
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rest ?’ ‘On faith, because whenever a man has faith, he

gives remuneration to the priests; therefore it is on
faith that the remuneration rests’. ‘On what does faith
rest ?’ ‘On the heart’, said Yajnavalkya, ‘for one
knows faith through the heart; therefore it is on the
heart that faith rests’. ‘It is just so, Yajnavalkya’.

west ?’ ‘With the deity, Varuna (the god of rain)’. ‘On
what does Varuna rest ?’ ‘On water’. ‘On what does
water rest ?’ ‘On the seed’. ‘On what does the seed
rest ?’ ‘On the heart. Therefore do they say of a new-
born child closely resembles (his father), that he has
sprung from (his father’s) heart, as it were – that he
has been made out of (his father’s) heart, as it were.
Therefore it is on the heart that the seed rests’. ‘It is
just so, Yajnavalkya’.

north ?’ ‘With the deity, Soma (the moon and the
creeper)’ ‘On what does Soma rest ?’ ‘On initiation’.
‘On what does initiation rest ?’ ‘On truth. Therefore
do they say to one initiated, "Speak the truth"; for it is
on truth that initiation rests’. ‘On what does truth
rest ?’ ‘On the heart’, said Yajnavalkya, ‘for one
knows truth through the heart; therefore it is on the
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heart that truth rests’. ‘It is just so, Yajnavalkya’.

fixed direction (above) ?’ ‘With the deity, fire’. ‘On
what does fire rest ?’ ‘On speech’. ‘On what does
speech rest ?’ ‘On the heart’. ‘On what does the heart
rest ?’
III-ix-25: ‘You ghost’, said Yajnavalkya, ‘when you

think the heart is elsewhere than in us, (then the body
is dead). Should it be elsewhere than in us, dogs
would eat this body, or birds tear it to pieces’.
III-ix-26: On what do the body and the heart rest ?’

‘On the Prana’. ‘On what does the Prana rest ?’ ‘On
the Apana.’ ‘On what does the Apana rest ?’ ‘On the
Vyana.’ ‘On what does the Vyana rest ?’ ‘On the
Udana’. ‘On what does the Udana rest ?’ ‘On the
Samana’. This self is That which has been described
as ‘Not this, not this’. It is imperceptible, for it is
never perceived; undecaying, for It never decays;
unattached, for It is never attached; unfettered – It
never feels pain, and never suffers injury. ‘These are
the eight abodes, the eight instruments of vision, the
eight deities and the eight beings. I ask you of that
Being who is to be known only from the Upanishads,
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who definitely projects those beings and withdraws

them into Himself, and who is at the same time
transcendent. If you cannot clearly tell me of Him,
your head shall fall off’. Sakalya did not know Him;
his head fell off; and robbers snatched away his bones,
mistaking them for something else.
III-ix-27: Then he said, ‘Revered Brahmanas,

whichsoever amongst you wishes may interrogate me
or all of you may. Or I shall question whichsoever
amongst you wishes, or all of you’. The Brahmanas
did not dare.
III-ix-28(1): He asked them through these verses: As a

large tree, so indeed is a man. (This is) true. His hair
is its leaves, his skin its outer bark.
III-ix-28(2): It is from his skin that blood flows, and

from the bark sap. Therefore when a man is wounded,
blood flows, as sap from a tree is injured.
III-ix-28(3): His flesh is its inner bark, and his

tendons its innermost layer of bark; both are tough.
His bones lie under, as does its wood; his marrow is
comparable to its pith.
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III-ix-28(4): If a tree, after it is felled, springs again

from its root in a newer form, from what root indeed
does man spring forth after he is cut off by death ?
III-ix-28(5): Do not say, ‘From the seed’. (for) it is

produced in a living man. A tree springs also from the
seed; after it is dead it certainly springs again (from
the seed as well).
III-ix-28(6): If someone pulls out a tree with its root,

it no more sprouts. From what root does a man spring
forth after he is cut off by death ?
III-ix-28(7): If you think he is ever born, I say, no, he

is again born. Now who should again bring him
forth ? -- Knowledge, Bliss, Brahman, the supreme
goal of the dispenser of wealth as well as of him who
has realised Brahman and lives in It.
IV-i-1: Om. Janaka, Emperor of Videha, took his seat,

when there came Yajnavalkya. Janaka said to him,
‘Yajnavalkya, what has brought you here ? To have
some animals, or to hear some subtle questions
asked ?’ ‘Both, O Emperor’, said Yajnavalkya.
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IV-i-2: ‘Let me hear what any one of your teachers

may have told you’. ‘Jitvan, the son of Silina, has told
me that the organ of speech (fire) is Brahman’. ‘As
one who has a mother, a father and a teacher should
say, so has the son of Silina said this – that the organ
of speech is Brahman, for what can a person have who
cannot speak? But did he tell you about its abode
(body) and support?’ ‘No, he did not’. ‘This Brahman
is only one-footed, O Emperor’. ‘Then you tell us,
Yajnavalkya’. ‘The organ of speech is its abode, and
the ether (the Undifferentiated) its support. It should
be meditated upon as intelligence’. ‘What is
intelligence, Yajnavalkya ?’ ‘The organ of speech
itself, O Emperor’, said Yajnavalkya, ‘through the
organ of speech, O Emperor, friend is known; The
(Vedic) history, mythology, arts, Upanishads, verses,
aphorisms, elucidations and explanations, (the effects
of) sacrifices, (of) offering oblations in the fire and
(of) giving food and drink, this world and the next,
and all beings are known through the organ of speech
alone, O Emperor. The organ of speech, O Emperor, is
the supreme Brahman. The organ of speech never
leaves him who, knowing thus, meditates upon it, all
beings eagerly come to him, and being a god, he
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attains the gods.’ ‘I give you a thousand cows with a

bull like an elephant’, said Emperor Janaka.
Yajnavalkya replied, ‘My father was of opinion that
one should not accept (wealth) from a disciple without
fully instructing him’.
IV-i-3: ‘Let me hear whatever any one may have told

you’. ‘Udanka, the son of Sulba, has told me that the
vital force (Vayu) is Brahman’. ‘As one who has a
mother, a father and a teacher should say, so has the
son of Sulba said this – that the vital force is
Brahman, for what can a person have who does not
live ? But did he tell you about its abode (body) and
support ?’ ‘No, he did not’. ‘This Brahman is only
one-footed, O Emperor’. ‘Then you tell us,
Yajnavalkya’. ‘The vital force is its abode, and the
ether (the Undifferentiated) its support. It should be
meditated upon as dear’. ‘What is dearness,
Yajnavalkya ?’ The vital force itself, O Emperor’, said
Yajnavalkya; ‘for the sake of the vital force, O
Emperor, a man performs sacrifices for one for whom
they should not be performed, and accepts gifts one
from whom they should not be accepted, and it is for
the sake of the vital force, O Emperor, that one runs
the risk of one’s life in any quarter one may go to. The
vital force, O Emperor, is the Supreme Brahman. The
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vital force never leaves him who, knowing thus,

meditates upon it, all beings eagerly come to him, and
being a god, he attains the gods’. ‘I give you a
thousand cows with a bull like an elephant’, said
Emperor Janaka. Yajnavalkya replied, ‘My father was
of opinion that one should not accept (wealth) from a
disciple without fully instructing him’.

you’. ‘Barku, the son of Vrsna, has told me that the
eye (sun) is Brahman’. ‘As one who has a mother, a
father and a teacher should say, so has the son of
Vrsna said this – that the eye is Brahman. For what
can a person have who cannot see ? But did he tell
you about its abode (body) and support ?’ ‘No, he did
not’. ‘This Brahman is only one-footed, O Emperor’.
‘Then you tell us, Yajnavalkya’. ‘The eye is its abode,
and the ether (the Undifferentiated) its support. It
should be meditated upon as truth’. ‘What is truth,
Yajnavalkya?’ ‘’The eye itself, O Emperor’, said
Yajnavalkya; if a person, O Emperor, says to one who
has seen with his eyes, "Have you seen ?" and the
latter answers, "Yes, I have", then it is true. The eye,
O Emperor, is the Supreme Brahman. The eye never
leaves him who, knowing thus, meditates upon it; all
beings eagerly come to him; and being a god, he
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attains the gods’. ‘I give you a thousand cows with a


you’. ‘Gardabhivipita, of the line of Bharadvaja, has
told me that the ear (the quarters) is Brahman’. ‘As
one who has a mother, a father and a teacher should
say, so has the descendant of Bharadvaja said this –
that the ear is Brahman. For what can a person have
who cannot hear ? But did he tell you about its abode
(body) and support ?’ ‘No, he did not’. ‘This Brahman
is only one-footed, O Emperor’. ‘Then you tell us,
Yajnavalkya’. ‘The ear is its abode, and the ether (the
Undifferentiated) its support. It should be meditated
upon as infinite’. ‘What is infinity, Yajnavalkya ?’
‘The quarters themselves, O Emperor’, said
Yajnavalkya; ‘therefore, O Emperor, to whatever
direction one may go, one never reaches its end.
(Hence) the quarters are infinite. The quarters, O
Emperor, are the ear, and the ear, O Emperor, is the
Supreme Brahman. The ear never leaves him who,
knowing thus, meditates upon it; all beings eagerly
come to him; and being a god, he attains the gods’. ‘I
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give you a thousand cows with a bull like an

elephant’, said Emperor Janaka. Yajnavalkya replied,
‘My father was of opinion that one should not accept
(wealth) from a disciple without fully instructing
him’.

you’. ‘Satyakama, the son of Jabala, has told me that
the Manas (here, the moon) is Brahman’. ‘As one who
has a mother, a father and a teacher should say, so has
the son of Jabala said this – that the Manas is
Brahman. For what can a person have without the
Manas ? But did he tell you about its abode (body)
and support ?’ ‘No, he did not’. ‘This Brahman is only
Yajnavalkya’. ‘The Manas is its abode, and the ether
(the Undifferentiated) its support. It should be
meditated upon as bliss’. ‘What is bliss,
Yajnavalkya ?’ ‘The manas itself, O Emperor’, said
Yajnavalkya; ‘with the Manas, O Emperor, a man
(fancies and) woos a woman. A son resembling him is
born of her, and he is the cause of bliss. The Manas, O
Emperor, is the Supreme Brahman. The Manas never
leaves him who, knowing thus, meditates upon it; all
beings eagerly come to him; and being a god, he
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you’. ‘Vidagdha, the son of Sakala, has told me that
the heart (mind, here, Prajapati ) is Brahman’. ‘As one
who has a mother, a father and a teacher should say,
so has the son of Sakala said this – that the heart is
Brahman. For what can a person have without the
heart ? But did he tell you about its abode (body) and
support ?’ ‘No, he did not’. ‘This Brahman is only
Yajnavalkya’. ‘The heart is its abode, and the ether
(the Undifferentiated) its support. It should be
meditated upon as stability’. ‘What is stability,
Yajnavalkya ?’ ‘The heart itself, O Emperor’, said
Yajnavalkya; ‘the heart, O Emperor, is the abode of all
beings, and the heart, O Emperor, is the support of all
beings; on the heart, O Emperor, all beings rest; the
heart, O Emperor, is the Supreme Brahman. The heart
never leaves him who, knowing thus, meditates upon
it; all beings eagerly come to him; and being a god, he
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IV-ii-1: Janaka, Emperor of Videha, rose from his

lounge and approaching Yajnavalkya said,
‘Salutations to you, Yajnavalkya, please instruct me’.
Yajnavalkya replied, ‘As one wishing to go a long
distance, O Emperor, should secure a chariot or a
boat, so have you fully equipped your mind with so
many secret names (of Brahman). You are likewise
respected and wealthy, and you have studied the
Vedas and heard the Upanishads; (but) where will you
go when you are separated from this body ?’ ‘I do not
know, sir, where I shall go’. ‘Then I will tell you
where you will go’. ‘Tell me, sir’.
IV-ii-2: This being who is in the right eye is named

Indha. Though he is Indha, he is indirectly called
Indra, for the gods have a fondness, as it were, for
indirect names, and hate to be called directly.
IV-ii-3: The human form that is in the left eye is his

wife, Viraj (matter). The space that is within the heart
is their place of union. Their food is the lump of blood
(the finest essence of what we eat) in the heart. Their
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wrap is the net-like structure in the heart. Their road

for moving is the nerve that goes upward from the
heart; it is like a hair split into a thousand parts. In this
body there are nerves called Hita, which are placed in
the heart. Through these the essence of our food
passes as it moves on. Therefore the subtle body has
finer food than the gross body.
IV-ii-4: Of the sage (who is identified with the vital

force), the east is the eastern vital force, the south the
southern vital force, the west the western vital force,
the north the northern vital force, the direction above
the upper vital force, the direction below the nether
vital force, and all the quarters the different vital
forces. This self is That which has been described as
‘Not this, Not this’, ‘It is imperceptible, for It is never
perceived; undecaying, for It never decays;
unattached, for It is never attached; unfettered – It
never feels pain, and never suffers injury. You have
attained That which is free from fear, O Janaka’, said
Yajnavalkya. ‘Revered Yajnavalkya’, said Emperor
Janaka, ‘may That which is free from fear be yours,
for you have made That which is free from fear
known to us. Salutations to you ! Here is this (empire
of) Videha, as well as myself at your service !’
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IV-iii-1: Yajnavalkya went to Janaka, Emperor of

Videha. He thought he would not say anything. Now
Janaka and Yajnavalkya had once talked on the
Agnihotra, and Yajnavalkya had offered him a boon.
He had begged the liberty of asking any questions he
liked; and Yajnavalkya had granted him the boon. So
it was the e who first asked him.
IV-iii-2: ‘Yajnavalkya, what serves as the light for a

man ?’ ‘The light of the sun, O Emperor’, said
Yajnavalkya; ‘it is through the light of the sun that he
sits, goes out, works and returns’. ‘It is just so,
Yajnavalkya’.
IV-iii-3: ‘When the sun has set, Yajnavalkya, what

exactly serves as the light for a man ?’ ‘The moon
serves as his light. It is through the light of the moon
that he sits, goes out, works and returns’. ‘It is just so,
Yajnavalkya’.
IV-iii-4: ‘When the sun and the moon have set,

Yajnavalkya, what exactly serves as the light for a
man ?’ ‘The fire serves as his light. It is through the
fire that he sits, goes out, works and returns’. ‘It is just
so, Yajnavalkya’.
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IV-iii-5: When the sun and the moon have both set,
and the fire has gone out, Yajnavalkya, what exactly
serves as the light for a man ?’ ‘Speech (sound) serves
as his light. It is through the light of speech that he
sits, goes out, works and returns. Therefore, O
Emperor, even when one’s own hand is not clearly
visible, if a sound is uttered, one manages to go
there.’. ‘It is just so, Yajnavalkya’.
IV-iii-6: When the sun and the moon have both set,
the fire has gone out, and speech has stopped,
Yajnavalkya, what exactly serves as the light for a
man ?’ ‘The self serves as his light. It is through the
light of the self that he sits, goes out, works and
returns.’ ‘It is just so, Yajnavalkya’.
IV-iii-7: ‘Which is the self ?’ ‘This infinite entity

(Purusha) that is identified with the intellect and is in
the midst of the organs, the (self-effulgent) light
within the heart (intellect). Assuming the likeness (of
the intellect), it moves between the two worlds; it
thinks, as it were, and shakes, as it were. Being
identified with dream, it transcends this world – the
forms of death (ignorance etc.).’
IV-iii-8: That man, when he is born, or attains a body,
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is connected with evils (the body and organs); and

when he dies, or leaves the body, he discards those
evils.
IV-iii-9: That man only two abodes, this and the next
world. The dream state, which is the third, is at the
junction (of the two). Staying at that junction, he
surveys the two abodes, this and the next world.
Whatever outfit he may have for the next world,
providing himself with that he sees both evils
(sufferings) and joys. When he dreams, he takes away
a little of (the impressions of) this all-embracing
world (the waking state), himself puts the body aside
and himself creates (a dream body in its place),
revealing his own lustre by his own light – and
dreams. In this state the man himself becomes the
light.
IV-iii-10: There are no chariots, nor animals to be

yoked to them, nor roads there, but he creates the
chariots, the animals and the roads. There are no
pleasures, joys, or delights there, but he creates the
pleasures, joys and delights. There are no pools, tanks,
or rivers there, but he creates the pools, tanks and
rivers. For he is the agent.
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IV-iii-11: Regarding this there are the following pithy

verses: ‘The radiant infinite being (Purusha) who
moves alone, puts the body aside in the dream state,
and remaining awake himself and taking the shining
functions of the organs with him, watches those that
are asleep. Again he comes to the waking state.
IV-iii-12: ‘The radiant infinite being who is immortal

and moves alone, preserves the unclean nest (the
body) with the help of the vital force, and roams out
of the nest. Himself immortal, he goes wherever he
likes.
IV-iii-13: ‘In the dream world, the shining one,

attaining higher and lower states, puts forth
innumerable forms. He seems to be enjoying himself
in the company of women, or laughing, or even seeing
frightful things.
IV-iii-14: ‘All see his sport, but none sees him’. They
say, ‘Do not wake him up suddenly’. If he does not
find the right organ, the body becomes difficult to
doctor. Others, however, say that the dream state of a
man is nothing but the waking state, because he sees
in dream only those things that he sees in the waking
state. (This is wrong) In the dream state the man
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himself becomes the light. ‘I give you a thousand

(cows), sir. Please instruct me further about
liberation’.
IV-iii-15: After enjoying himself and roaming, and

merely seeing (the result of) good and evil (in dream),
he (stays) in a state of profound sleep, and comes back
in the inverse order to his former condition, the dream
state. He is untouched by whatever he sees in that
state, for this infinite being is unattached. ‘It is just so,
Yajnavalkya. I give you a thousand (cows), sir. Please
instruct me further about liberation itself.’
IV-iii-16: After enjoying himself and roaming in the

dream state, and merely seeing (the results of) good
and evil, he comes back in the inverse order to his
former condition, the waking state. He is untouched
by whatever he sees in that state, for this infinite being
is unattached. ‘It is just so, Yajnavalkya. I give you a
thousand (cows), sir. Please instruct me further about
liberation itself.’

waking state, and merely seeing (the result of) good
and evil, he comes back in the inverse order to his
former condition, the dream state (or that of profound
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sleep).
IV-iii-18: As a great fish swims alternately to both the

banks (of a river), eastern and western, so does this
infinite being move to both these states, the dream and
waking states.
IV-iii-19: As a hawk or a falcon flying in the sky

becomes tired, and stretching its wings, is bound for
its nest, so does this infinite being run for this state,
where, falling asleep, he craves no desire and sees no
dream.
IV-iii-20: In him are those nerves called Hita, which

are as fine as a hair split into a thousand parts, and
filled with white, blue, brown, green and red (serums).
(They are the seat of the subtle body, in which
impressions are stored). Now when (he feels) as if he
were being killed or overpowered, or being pursued
by an elephant, or falling into a pit, (in short) conjures
up at the time through ignorance whatever terrible
things he has experienced in the waking state, (that is
the dream state). And when (he becomes) a god, as it
were, or a king, as it were, thinks, ‘This (universe) is
myself, who am all’, that is his highest state.
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IV-iii-21: That is his form – beyond desires, free from

evils and fearless. As a man, fully embraced by his
beloved wife, does not know anything at all, either
external or internal, so does this infinite being (self),
fully embraced by the Supreme Self, not know
anything at all, either external or internal. That is his
form – in which all objects of desire have been
attained and are but the self, and which is free from
desire and devoid of grief.
IV-iii-22: In this state a father is no father, a mother no

mother, worlds no worlds, the gods no gods, the Vedas
no Vedas. In this state a thief is no thief, the killer of a
noble Brahmana no killer, a Chandala no Chandala, a
Pulkasa no Pulkasa, a monk no monk, a hermit no
hermit. (This form of his) is untouched by good work
and untouched by evil work, for he is then beyond all
the woes of his heart (intellect).
IV-iii-23: That it does not see in that state is because,

though seeing then, it does not see; for the vision of
the witness can never be lost, because it is
imperishable. But there is not that second thing
separate from it which it can see.
IV-iii-24: That it does not smell in that state is
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because, though smelling then, it does not smell; for

the smeller’s function of smelling can never be lost,
because it is imperishable. But there is not that second
thing separate from it which it can smell.
IV-iii-25: That it does not taste in that state is because,

though tasting then, it does not taste; for the taster’s
function of tasting can never be lost, because it is
separate from it which it can taste.
IV-iii-26: That it does not speak in that state is

because, though speaking then, it does not speak; for
the speaker’s function of speaking can never be lost,
thing separate from it which it can speak.
IV-iii-27: That it does not hear in that state is because,

though hearing then, it does not hear; for the listener’s
function of hearing can never be lost, because it is
separate from it which it can hear.
IV-iii-28: That it does not think in that state is

because, though thinking then, it does not think; for
the thinker’s function of thinking can never be lost,
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thing separate from it which it can think.
IV-iii-29: That it does not touch in that state is

because, though touching then, it does not touch; for
the toucher’s function of touching can never be lost,
thing separate from it which it can touch.
IV-iii-30: That it does not know in that state is

because, though knowing then, it does not know; for
the knower’s function of knowing can never be lost,
thing separate from it which it can know.
IV-iii-31: When there is something else, as it were,

then one can see something, one can smell something,
one can taste something, one can speak something,
one can hear something, one can think something, one
can touch something, or one can know something.
IV-iii-32: It becomes (transparent) like water, one, the

witness, and without a second. This is the sphere )
(state) of Brahman, O Emperor. Thus did Yajnavalkya
instruct Janaka: This is its supreme attainment, this is
its supreme glory, this is its highest world, this is its
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supreme bliss. On a particle of this very bliss other

beings live.
IV-iii-33: He who is perfect of physique and

prosperous among men, the ruler of others, and most
lavishly supplied with all human enjoyments,
represents greatest joy among men. This human joy
multiplied a hundred times makes one unit of joy for
the manes who have won that world of theirs. The joy
of these manes who have won that world multiplied a
hundred times makes one unit joy in the world of the
celestial minstrels. This joy in the world of the
celestial minstrels multiplied a hundred times makes
one unit of joy for the gods by action – those who
have attained their godhead by their actions. This joy
of the gods by action multiplied a hundred times
makes one unit of joy for the gods by birth, as also of
one who is versed in the Vedas, sinless and free from
desire. This joy of the gods by birth multiplied a
hundred times makes one unit of joy in the world of
Prajapati (Viraj), as well as one who is versed in the
Vedas, sinless and free from desire. This joy in the
world of Prajapati multiplied a hundred times makes
one unit of joy in the world of Brahman
(Hiranyagarbha), as well as of one who is versed in
the Vedas, sinless and free from desire. This indeed is
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the supreme bliss. This is the state of Brahman, O

Emperor, said Yajnavalkya. ‘I give you a thousand
(cows), sir. Please instruct me further about liberation
itself’. At this Yajnavalkya was afraid that the
intelligent Emperor was constraining him to finish
with all his conclusions.

dream state, and merely seeing the effects of merits
and demerits, he comes back, in the inverse order, to
his former condition, the waking state.
IV-iii-35: Just as a cart, heavily loaded, goes on

rumbling, so does the self that is in the body, being
presided over by the Supreme Self, go making noises,
when breathing becomes difficult.
IV-iii-36: When this (body) becomes thin – is

emaciated through old age or disease – then, as a
mango, or a fig, or a fruit of the Peepul tree is
detached from its stalk, so does this infinite being,
completely detaching himself from the parts of the
body, again go, in the same way that he came, to
particular bodies, for the unfoldment of his vital force.
IV-iii-37: Just as when a king is coming, the Ugras set
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against particular offences, the Sutas and the leaders

of the village wait for him with varieties of food and
drink and mansions ready, saying, ‘Here he comes,
here he comes’, so for the person who knows about
the results of his work, all the elements wait saying,
‘Here comes Brahman, here he comes’.
IV-iii-38: Just as when the king wishes to depart, the

Ugras set against particular offences, the Sutas and the
leaders of the village approach him, so do all the
organs approach the departing man at the time of
death, when breathing becomes difficult.
IV-iv-1: When this self becomes weak and senseless,

as it were, the organs come to it. Completely
withdrawing these particles of light, it comes to the
heart. When the presiding deity of the eye turns back
from all sides, the man fails to notice colour.
IV-iv-2: (The eye) becomes united (with the subtle

body); then people say, ‘He does not see’. (The nose)
becomes united; then they say, ‘He does not smell’.
(The tongue) becomes united; then they say, ‘He does
not taste’. (The vocal Organ) becomes united; then
they say, ‘He does not speak’. (The ear) becomes
united; then they say, ‘He does not hear’. (The Manas)
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becomes united; then they say, ‘He does not think’.

(The skin) becomes united; then they say, ‘He does
not touch’. (The intellect) becomes united; then they
say, ‘He does not know’. The top of the heart
brightens. Through that brightened top the self
departs, either through the eye, or through the head, or
through any other part of the body. When it departs,
the vital force follows; when the vital force departs,
all the organs follow. Then the self has particular
consciousness, and goes to the body which is related
to that consciousness. It is followed by knowledge,
work and past experience.
IV-iv-3: Just as a leech supported on a straw goes to

the end of it, takes hold of another support and
contracts itself, so does the self throw this body aside
– make it senseless – take hold of another support, and
contract itself.
IV-iv-4: Just as a goldsmith takes apart a little

quantity of gold and fashions another – a newer and
better – form, so does the self throw this body away,
or make it senseless, and make another – a newer and
better – form suited to the manes or the celestial
minstrels, or the gods, or Viraj, or Hiranyagarbha, or
other beings.
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IV-iv-5: That self is indeed Brahman, as also

identified with the intellect, the Manas and the vital
force, with the eyes and ears, with earth, water, air and
the ether, with fire, and what is other than fire, with
desire and the absence of desire, with anger and the
absence of anger, with righteousness and
unrighteousness, with everything -–identified, in fact,
with this (what is perceived) and with that (what is
inferred). As it does and acts, so it becomes; by doing
good it becomes good, and by doing evil it becomes
evil – it becomes virtuous through good acts and
vicious through evil acts. Others, however, say, ‘The
self is identified with desire alone. What it desires, it
resolves; what it resolves, it works out; and what it
works out, it attains.’
IV-iv-6: Regarding this there is the following pithy

verse: ‘Being attached he, together with the work,
attains that result to which his subtle body or mind is
attached. Exhausting the results of whatever work he
did in this life, he returns from that world to this for
(fresh) work’. Thus does the man who desires
(transmigrate). But the man who does not desire
(never transmigrates). Of him who is without desires,
who is free from desires, the objects of whose desire
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have been attained, and to whom all objects of desire

are but the Self – the organs do not depart. Being but
Brahman, he is merged in Brahman.
IV-iv-7: Regarding this there is this pithy verse:

‘When all the desires that dwell in his heart (mind) are
gone, then he, having been mortal, becomes immortal,
and attains Brahman in this very body’. Just as the
lifeless Slough of a snake is cast off and lies in the
ant-hill, so does this body lie. Then the self becomes
disembodied and immortal, (becomes) the Prana
(Supreme Self), Brahman, the Light. ‘I give you a
thousand (cows), sir’, said Janaka, Emperor of
Videha.
IV-iv-8: Regarding this there are the following pithy

verses: the subtle, extensive, ancient way has touched
(been reached by) me. (Nay) I have realised it myself.
Through that sages – the knowers of Brahman – (also)
go to the heavenly sphere (liberation) after the fall of
this body, being freed (even while living).
IV-iv-9: Some speak of it as white, others as blue,

grey, green, or red. This path is realised by a
Brahmana (knower of Brahman). Any other knower of
Brahman who has done good deeds and is identified
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with the Supreme Light, (also) treads this path.
IV-iv-10: Into blinding darkness (ignorance) enter

those who worship ignorance (rites). Into greater
darkness, as it were, than that enter those who are
devoted to knowledge (the ceremonial portion of the
Vedas).
IV-iv-11: Miserable are those worlds enveloped by

(that) blinding darkness (ignorance). To them, after
death, go those people who are ignorant and unwise.
IV-iv-12: If a man knows the Self as ‘I am this’, then

desiring what and for whose sake will he suffer in the
wake of the body ?
IV-iv-13: He who has realised and intimately known

the Self that has entered this perilous and inaccessible
place (the body), is the maker of the universe, for he is
the maker of all, (all is) his Self, and he again is
indeed the Self (of all).
IV-iv-14: Being in this very body we have somehow

known that (Brahman). If not, (I should have been)
ignorant, (and) great destruction (would have taken
place). Those who know It become immortal, while
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others attain misery alone.
IV-iv-15: When a man after (receiving instructions

from a teacher) directly realises this effulgent Self, the
Lord of all that has been and will be, he no longer
wishes to hide himself from it.
IV-iv-16: Below which the year with its days rotates,

upon that immortal Light of all lights the gods
meditate as longevity.
IV-iv-17: That in which the five groups of five and the

(subtle) ether are placed, that very Atman I regard as
the immortal Brahman. Knowing (Brahman) I am
immortal.
IV-iv-18: Those who have known the Vital Force of

the vital force, the Eye of the eye, the Ear of the ear,
and the Mind of the mind, have realised the ancient,
primordial Brahman.
IV-iv-19: Through the mind alone (It) is to be realised.

There is no difference whatsoever in It. He goes from
death to death, who sees difference, as it were, in It.
IV-iv-20: It should be realised in one form only, (for)
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It is unknowable and eternal. The Self is taintless,

beyond the (subtle) ether, birthless, infinite and
constant.
IV-iv-21: The intelligent aspirant after Brahman,

knowing about this alone, should attain intuitive
knowledge. (He) should not think of too many words,
for it is particularly fatiguing to the organ of speech.
IV-iv-22: That great, birthless Self which is identified

with the intellect and is in the midst of the organs, lies
in the ether that is within the heart. It is the controller
of all, the lord of all, the ruler of all. It does not grow
better through good work nor worse through bad
work. It is the lord of all, It is the ruler of all beings, It
is the protector of all beings. It is the bank that serves
as the boundary to keep the different worlds apart.
The Brahmanas seek to know It through the study of
the Vedas, sacrifices, charity, and austerity consisting
in a dispassionate enjoyment of sense-objects.
Knowing It alone, one becomes a sage. Desiring this
world (the Self) alone, monks renounce their homes.
This is (the reason for it); The ancient sages, it is said,
did not desire children (thinking), ‘What shall we
achieve through children, we who have attained this
Self, this world (result).’ They, it is said, renounced
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their desire for sons, for wealth and for the worlds,
and lived a mendicant’s life. That which is the desire
for sons is the desire for wealth, and that which is the
desire for wealth is the desire for worlds, for both
these are but desires. This self is That which has been
described as ‘Not this, Not this’. It is imperceptible,
for It is never perceived; undecaying, for It never
decays; unattached, for It is never attached; unfettered
– It never feels pain, and never suffers injury. (it is but
proper) that the sage is never overtaken by these two
thoughts, ‘I did an evil act for this’, ‘I did a good act
for this’. He conquers both of them. Things done or
not done do not trouble him.
IV-iv-23: This has been expressed by the following

hymn: This is the eternal glory of a knower of
Brahman: it neither increases nor decreases through
work. (Therefore) one should know the nature of that
alone. Knowing it one is not touched by evil action.
Therefore he who knows it as such becomes self-
controlled, calm, withdrawn into himself, enduring
and concentrated, and sees the self in his own self
(body); he sees all as the Self. Evil does not overtake
him, but he transcends all evil. Evil does not trouble
him, (but) he consumes all evil. He becomes sinless,
taintless, free from doubts, and a Brahmana (knower
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of Brahman). This is the world of Brahman, O

Emperor, and you have attained it – said Yajnavalkya.
‘I give you sir, the empire of Videha, and myself too
with it, to wait upon you’.
IV-iv-24: That great, birthless Self is the eater of food

and the giver of wealth (the fruits of one’s work). He
who knows It as such receives wealth (those fruits).
IV-iv-25: That great, birthless Self is undecaying,

immortal, undying, fearless and Brahman (infinite).
Brahman is indeed fearless. He who knows It as such
certainly becomes the fearless Brahman.
IV-v-1: Now Yajnavalkya had two wives, Maitreyi

and Katyayani. Of these Maitreyi used to discuss
Brahman, (while) Katyayani had then only an
essentially feminine outlook. One day Yajnavalkya,
with a view to embracing life –
IV-v-2: ‘O Maitreyi, my dear’, said Yajnavalkya, ‘I

am going to renounce this life for monasticism. Allow
me to finish between you and Katyayani’.
IV-v-3: Thereupon Maitreyi said, ‘Sir, if indeed this

whole earth full of wealth be mine, shall I be immortal
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through that, or not ?’ ‘No’, replied Yajnavalkya,

‘your life will be just like that of people who possess
plenty of things, but there is no hope of immortality
through wealth.’
IV-v-4: Then Maitreyi said, ‘What shall I do with that

which will not make me immortal ? Tell me, sir, of
that alone which you know (to be the only means of
immortality).’
IV-v-5: Yajnavalkya said, ‘My dear, you have been

my beloved (even before), and you have magnified
what is after my heart. If you wish, my dear, I will
explain it to you. As I explain it, meditate (upon its
meaning).
IV-v-6: He said: ‘It is not for the sake of the husband,

my dear, that he is loved, but for one’s own sake that
he is loved. It is not for the sake of the wife, my dear,
that she is loved, but for one’s own sake that she is
loved. It is not for the sake of the sons, my dear, that
they are loved, but for one’s own sake that they are
loved. It is not for the sake of wealth, my dear, that it
is loved, but for one’s own sake that it is loved. It is
not for the sake of the Brahmana, my dear, that he is
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for the sake of the Kshatriya, my dear, that he is

for the sake of worlds, my dear, that they are loved,
but for one’s own sake that they are loved. It is not for
the sake of the gods, my dear, that they are loved, but
for one’s own sake that they are loved. It is not for the
sake of beings, my dear, that they are loved, but for
one’s own sake that they are loved. It is not for the
sake of all, my dear, that all is loved, but for one’s
own sake that it is loved. The Self, my dear Maitreyi,
should be realised – should be heard of, reflected on
and meditated upon. When the Self, my dear, is
realised by being heard of, reflected on and meditated
upon, all this is known.
IV-v-7: The Brahmana ousts (slights) one who knows

him as different from the Self. The Kshatriya ousts
one who knows him as different from the Self. Worlds
oust one who knows them as different from the Self.
The gods oust one who knows them as different from
the Self. The Vedas oust one who knows them as
different from the Self. Beings oust one who knows
them as different from the Self. All ousts one who
knows it as different from the Self. This Brahmana,
this Kshatriya, these worlds, these gods, these Vedas,
these beings and these all -- are this Self.
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IV-v-8: As, when a drum is beaten, one cannot

included in the general note of the drum or in the
general sound produced by different kinds of strokes.
IV-v-9: As, when a conch is blown, one cannot

included in the general note of the conch or in the
IV-v-10: As, when a Vina is played, one cannot

included in the general note of the Vina or in the
IV-v-11: As from a fire kindled with wet faggot

diverse kinds of smoke issue, even so, my dear, the
history, mythology, arts, Upanishads, pithy verses,
aphorisms, elucidations, explanations, sacrifices,
oblations in the fire, food, drink, this world, the next
world and all beings are (like) the breath of this
infinite Reality. They are like the breath of this
(Supreme Self).
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IV-v-12: As the ocean is the one goal of all sorts of

water, as the skin is the one goal of all kinds of touch,
as the nostrils are the one goal of all odours, as the
tongue is the one goal of all savours, as the eye is the
one goal of all colours , as the ear is the one goal of all
sounds, as the Manas is the one goal of all
deliberations, as the intellect is the one goal of all
kinds of knowledge, as the hands are the one goal of
all sort of work, as the organ of generation is the one
goal of all kinds of enjoyment, as the anus is the one
goal of all excretions, as the feet are the one goal of
all kinds of walking, as the organ of speech is the one
goal of all Vedas.
IV-v-13: As a lump of salt is without interior or

exterior, entire, and purely saline in taste, even so is
the Self without interior or exterior, entire, and Pure
Intelligence alone. (The Self) comes out (as a separate
entity) from these elements, and (this separateness) is
destroyed with them. After attaining (this oneness) it
has no more consciousness. This is what I say, my
dear. So said Yajnavalkya.
IV-v-14: Maitreyi said, ‘Just here you have led me

into the midst of confusion, sir, I do not at all
comprehend this’. He said, ‘Certainly, I am not saying
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anything confusing. This self is indeed immutable and

indestructible, my dear’.
IV-v-15: Because when there is duality, as it were,

then one sees something, one smells something, one
tastes something, one speaks something, one hears
something, one thinks something, one touches
something, one knows something. (But) when to the
knower of Brahman everything has become the Self,
then what should one see and through what, what
should one smell and through what, what should one
taste and through what, what should one speak and
through what, what should one hear and through what,
what should one think and through what, what should
one touch and through what, what should one know
and through what ? Through what should one know
that owing to which all this is known ? This self is
That which has been described as ‘Not this, Not this’.
It is imperceptible, for It is never perceived;
undecaying, for It never decays; unattached, for It is
never attached; unfettered – it never feels pain, and
never suffers injury. Through what, O Maitreyi,
should one know the Knower ? So you have got the
instruction, Maitreyi. This much indeed is (the means
of) immortality, my dear. Saying this Yajnavalkya left.
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IV-vi-1: Now the line of teachers: Pautimasya

(received it) from Gaupavana. Gaupavana from
another Pautimasya. This Pautimasya from another
Gaupavana. This Gaupavana from Kausika. Kausika
from Kaundinya. Kaundinya from Sandilya. Sandilya
from Kausika and Gautama. Gautama –
IV-vi-2: From Agnivesya. Agnivesya from Sandilya

and Anabhimlata. Anabhinlata from another of that
name. He from a third Anabhimlata. This Anabhimlata
from Gautama. Gautama from Saitava and
Pracinayogya. They from Parasarya. Parasarya from
Bharadvaja. He from Bharadvaja and Gautama.
Gautama from another Bharatvaja. He from another
Parasarya. Parasarya from Baijavapayana. He from
Kausikayani. Kausikayani –
IV-vi-3: From Ghrtakausika. Ghrtakausika from

Parasaryayana. He from Parasarya. Parasarya from
Jatukarnya. Jatukarnya from Asurayana and Yaska.
Asurayana from Traivani. Traivani from
Aupajandhani. He from Asuri. Asuri from Bharadvaja.
Bharadvaja from Atreya. Atreya from Manti. Manti
from Gautama. Gautama from another Gautama. He
from Vatsya. Vatsya from Sandilya. Sandilya from
Kaisorya Kapya. He from Kumaraharita.
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Kumaraharita from Galava. Galava from Vidarbhi-

kaundinya. He from Vatsanapat Babhrava. He from
Pathin Saubhara. He from Ayasya Angirasa. He from
Abhuti Tvastra. He from Visvarupa Tvastra. He from
the Asvins. They from Dadhyac Atharvana. He from
Atharvan Daiva. He from Mrtyu Pradhvamsana. He
from Pradhvamsana. Pradhvamsana from Ekarsi.
Ekarsi from Viprachitti. Viprachitti from Vyasri.
Vyasti from Sanaru. Sanaru from Sanatana. Sanatana
from Sanaga. Sanaga from Paramesthin (Viraj). He
from Brahman (Hiranyabarbha). Brahman is self born.
V-i-1: Om. That (Brahman) is infinite, and this

(universe) is infinite. The infinite proceeds from the
infinite. (Then) taking the infinitude of the infinite
(universe), it remains as the infinite (Brahman) alone.
Om is the ether-Brahman – the eternal ether. ‘The
ether containing air,’ says the son of Kauravyayani. It
is the Veda, (so) the Brahmans (knowers of Brahman)
know; (for) through it one knows what is to be known.
V-ii-1: Three classes of Prajapati’s sons lived a life of

continence with their father, Prajapati (Viraj) – the
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gods, men and Asuras. The gods, on the completion of

their term, said, ‘Please instruct us’. He told them the
syllable ‘Da’ (and asked), ‘have you understood ?’
(They) said, ‘We have. You tell us: Control
yourselves’. (He) said, ‘Yes, you have understood’.
V-ii-2: Then the men said to him, ‘Please instruct us’.

He told them the same syllable ‘Da’ (and asked),
‘Have you understood ?’ (They) said, ‘We have. You
tell us: Give’. (He) said, ‘Yes, you have understood’.
V-ii-3: Then the Asuras said to him, ‘Please instruct

us’. He told them the same syllable ‘Da’ (and asked),
‘Have you understood ?’ (They) said, ‘We have. You
tell us: Have compassion’. (He) said, ‘Yes, you have
understood’. That very thing is repeated by the
heavenly voice, the cloud, as ‘Da’, ‘Da’, ‘Da’:
‘Control yourselves’, ‘Give’, and ‘have compassion’.
Therefore one should learn these three – self-control,
charity and compassion.
V-iii-1: This is Prajapati - this heart (intellect). It is

Brahman, it is everything. ‘Hridaya’ (heart) has three
syllables. ‘Hr’ is one syllable. To him who knows as
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above, his own people and others bring (presents).

‘Da’ is another syllable. To him who knows as above,
his own people and others give (their powers). ‘Ya’ is
another syllable. He who knows as above goes to
heaven.
V-iv-1: That (intellect-Brahman) was but this – Satya

(gross and subtle) alone. He who knows this great,
adorable, first-born (being) as the Satya-Brahman,
conquers these worlds, and his (enemy) is thus
conquered and becomes non-existent – he who knows
this great, adorable, first-born (being) thus, as the
Satya-Brahman, for Satya is indeed Brahman.
V-v-1: This (universe) was but water (liquid oblations

connected with sacrifices) in the beginning. That
water produced Satya. Satya is Brahman. Brahman
(produced) Prajapati, and Prajapati the gods. Those
gods meditate upon Satya alone. This (name) ‘Satya’
consists of three syllables: ‘Sacrifice’ is one syllable,
‘Ti’ is another syllable, and "Ya’ is the third syllable.
The first and last syllables are truth. In the middle is
untruth. This untruth is enclosed on either side by
truth. (Hence) there is a preponderance of truth. One
who knows as above is never hurt by untruth.
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V-v-2: That which is Satya is that sun – the being who

is in that orb and the being who is in the right eye.
These two rest on each other. The former rests on the
latter through the rays, and the latter rests on the
former through the function of the eyes. When a man
is about to leave the body, he sees the solar orb as
clear. The rays no more come to him.
V-v-3: Of this being who is in the solar orb, the

syllable ‘Bhur’ is the head, for there is one head, and
there is this one syllable; the word ‘Bhuvar’ is the
arms, for there are two arms, and there are these two
syllables; the word ‘Svar’ is the feet, for there are two
feet, and there are these two syllables. His secret name
is ‘Ahar’. He who knows as above destroys and shuns
evil.
V-v-4: Of this being who is in the right eye, the

syllable ‘Bhur’ is the head, for there is one head, and
there is this one syllable; the word ‘Bhuvar’ is the
arms, for there are two arms, and there are these two
syllables; the word ‘Svar’ is the feet, for there are two
feet, and there are these two syllables. His secret name
is ‘Aham’. He who knows as above destroys and
shuns evil.
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V-vi-1: This being identified with the mind and

resplendent (is realised by the Yogins) within the heart
like a grain of rice or barley. He is the lord of all, the
ruler of all, and governs whatever there is.
V-vii-1: They say lightning is Brahman. It is called

lightning (Vidyut) because it scatters (darkness). He
who knows it as such – that lightning is Brahman –
scatters evils (that are ranged against) him, for
lightning is indeed Brahman.
V-viii-1: One should meditate upon speech (the

Vedas) as a cow (as it were). She has four teats – the
sounds "Svaha’, ‘Vasat’, ‘Hanta’ and ‘Svadha’. The
gods live on two of her teats – the sounds ‘Svaha’ and
‘Vasat’, men on the sound ‘Hanta’, and the manes on
the sound ‘Svadha’. Her bull is the vital force, and her
calf the mind.
V-ix-1: This fire that is within a man and digests the

food that is eaten, is Vaisvanara. It emits this sound
that one hears by stopping the ears thus. When a man
is about to leave the body, he no more hears this
sound.
V-x-1: When a man departs from this world, he
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reaches the air, which makes an opening there for him

like the hole of a chariot-wheel. He goes upwards
through that and reaches the sun, who makes an
opening there for him like the hole of a tabor. He goes
upwards through that and reaches the moon, who
makes an opening there for him like the hole of a
drum. He goes upwards through that and reaches a
world free from grief and from cold. He lives there for
eternal years.
V-xi-1: This indeed is excellent austerity that a man

suffers when he is ill. He who knows as above wins
an excellent world. This indeed is excellent austerity
that a man after death is carried to the forest. He who
knows as above wins an excellent world. This indeed
is excellent austerity that a man after death is placed
in the fire. He who knows as above wins an excellent
world.
V-xii-1: Some say that food is Brahman. It is not so,

for food rots without the vital force. Others say that
the vital force is Brahman. It is not so, for the vital
force dries up without food. But these two deities
being united attain their highest. So Pratrda said to his
father, ‘What good indeed can I do to one who knows
like this, and what evil indeed can I do to him either?’
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The father, with a gesture of the hand, said, ‘Of, no,

Pratrda, for who would attain his highest by being
identified with them ?’ Then he said to him this: ‘It is
"Vi". Food is "vi", for all these creatures rest on food.
It is "Ram". The vital force is "Ram", for all these
creatures delight if there is the vital force’. On him
who knows as above all creatures rest, and in him all
creatures delight.
V-xiii-1: (One should meditate upon the vital force as)

the Uktha (a hymn of praise). The vital force is the
Uktha, for it raises this universe. From him who
knows as above rises a son who is a knower of the
vital force, and he achieves union with and abode in
the same world as the Uktha.

the Yajus. The vital force is the Yajus, for all these
beings are joined with one another if there is the vital
force. All beings are joined for the eminence of him
who knows as above, and he achieves union with and
abode in the same world as the Yajus (vital force).

the Saman. The vital force is the Saman, for all these
beings are united if there is the vital force. For him
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who knows as above all beings are united, and they

succeed in bringing about his eminence, and he
achieves union with abode in the same world as the
Saman.

the Ksatra. The vital force is the Ksatra, for it is
indeed the Ksatra. The vital force protects the body
from wounds. He who knows as above attains this
Ksatra (vital force) that has no other protector, and
achieves union with and abode in the same world as
the Ksatra.
V-xiv-1: ‘Bhumi’ (the earth), ‘Antariksa’ (sky) and

‘Dyaus’ (heaven) make eight syllables, and the first
foot of the Gayatri has eight syllables. So the above
three worlds constitute the first foot of the Gayatri. He
who knows the first foot of the Gayatri to be such
wins as much as there is in those three worlds.
V-xiv-2: ‘Reah’, ‘Yajumsi’ and ‘Samani’ make eight

syllables, and the second foot of the Gayatri has eight
syllables. So the above three Vedas constitute the
second foot of the Gayatri. He who knows the second
foot of the Gayatri to be such wins as much as that
treasury of knowledge, the three Vedas, has to confer.
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V-xiv-3: ‘Prana’, ‘Apana’ and ‘Vyana’ make eight

syllables, and the third foot of the Gayatri has eight
syllables. So the above three forms of vital force
constitute the third foot of the Gayatri. He who knows
the third foot of the Gayatri to be such wins all the
living beings that are in the universe. Now its Turiya,
apparently visible, supramundane foot is indeed this –
the sun that shines. ‘Turiya’ means the fourth.
‘Apparently visible foot’, because he is seen, as it
were. ‘Supramundane’, because he shines on the
whole universe as its overlord. He who knows the
fourth foot of the Gayatri to be such shines in the
same way with splendour and fame.
V-xiv-4: That Gayatri rests on this fourth, apparently

visible, supramundane foot. That again rests on truth.
The eye is truth, for the eye is indeed truth. Therefore
if even today two persons come disputing, one saying,
‘I saw it’, and another, ‘I heard of it’, we believe him
only who says, ‘I saw it’. That truth rests on strength.
The vital force is strength. (Hence) truth rests on the
vital force. Therefore they say strength is more
powerful than truth. Thus the Gayatri rests on the vital
force within the body. That Gayatri saved the Gayas.
The organs are the Gayas; so it saved the organs.
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Now, because it saved the organs, therefore it is called

the Gayatri. The Savitri that the teacher communicates
to the pupil is no other than this. It saves the organs of
him to whom it is communicated.
V-xiv-5: Some communicate (to the pupil) the Savitri

that is Anustubh (saying), ‘speech is Anustubh; we
shall impart that to him’. One should not do like that.
One should communicate that Savitri which is the
Gayatri. Even if a man who knows as above accepts
too much as gift, as it were, it is not (enough) for even
one foot of the Gayatri.
V-xiv-6: He who accepts these three worlds replete

(with wealth), will be receiving (the results of
knowing) only the first foot of the Gayatri. He who
accepts as much as this treasury of knowledge, the
Vedas (has to confer), will receive (the results of
knowing) only its second foot. And he who accepts as
much as (is covered by) all living beings, will receive
(the results of knowing) only its third foot. With its
fourth, apparently visible, supramundane foot – the
sun that shines – is not to be counter balanced by any
gift received. Indeed how could any one accept so
much as gift ?
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V-xiv-7: Its salutation: ‘O Gayatri, thou art one-

footed, two-footed, there-footed and four-footed, and
thou art without any feet, for thou art unattainable.
Salutation to thee, the fourth, apparently visible,
supramundane foot ! May the enemy never attain his
object !’ (Should the knower of the Gayatri) bear
hatred towards anybody, (he should) either (use this
Mantra): ‘Such and such – way his desired object
never flourish!’ – in which case that object of the
person against whom he thus salutes the Gayatri,
never flourishes – or (he may say), ‘May I attain that
(cherished object) of his!’
V-xiv-8: On this Janaka, Emperor of Videha, is said to

have told Budila, the son of Asvatarasva, ‘Well, you
gave yourself out as a knower of the Gayatri; then
why, alas, are you carrying (me) as an elephant ?’ He
replied, ‘Because I did not know its mouth, O
Emperor’. ‘Fire is its mouth. Even if they put a large
quantity of fuel into the fire, it is all burnt up.
Similarly, even if one who knows as above commits a
great many sins, he consumes them all and becomes
pure, cleansed, undecaying and immortal’.
V-xv-1: The face (nature) of Satya (Brahman) is

hidden (as it were) with a golden vessel. O Pusan
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(nourisher of the world – the sun), remove it, so that I,

whose reality is Satya, may see (the face). O Pusan, O
solitary Rishi (seer or traveller), O Yama (controller),
O Surya (sun), O son of Prajapati (God or
Hiranyagarbha), take away thy rays, curb thy
brightness. I wish to behold that most benignant form
of thine. I myself am that person; and I am immortal.
(When my body falls) may my vital force return to the
air (cosmic force), and this body too, reduced to
ashes, (go to the earth)! O fire, who art the syllable
‘Om’, O Deity of deliberations, recollect, recollect all
that I have done, O Deity of deliberations, recollect,
recollect all that I have done. O Fire, lead us along the
good way towards our riches (deserts). O Lord, thou
knowest everybody’s mental states; remove the wily
evil from us.
We utter repeated salutations to thee.
VI-i-1: Om. He who knows that which is the oldest

and greatest, becomes the oldest and greatest among
his relatives. The vital force is indeed the oldest and
greatest. He who knows it to be such becomes the
oldest and greatest among his relatives as well as
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among those of whom he wants to be such.
VI-i-2: He who knows the Vasistha (that which best

helps to dwell or cover) becomes the Vasistha among
his relatives. The organ of speech is indeed the
Vasistha. He who knows it as such becomes the
Vasistha among his relatives as well as among those
of whom he wants to be such.
VI-i-3: He who knows Pratistha (that which has

steadiness) lives steadily in difficult as well as smooth
places and times. The eye indeed is Pratistha, for
through the eye one lives steadily in difficult as well
as smooth places and times. He who knows it as such
lives steadily in difficult as well as smooth places and
times.
VI-i-4: He who knows Sampad (prosperity) attains

whatever object he desires. The ear indeed is Sampad,
for all these Vedas are acquired when one has the ear
(intact). He who knows it to be such attains whatever
object he desires.
VI-i-5: He who knows the abode becomes the abode

of his relatives as well as of (other) people. The
Manas indeed is the abode. He who knows it to be
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such becomes the abode of his relatives as well as of

(other) people.
VI-i-6: He who knows Prajati (that which has the

attribute of generation) is enriched with children and
animals. The seed (organ) has this attribute. He who
knows it to be such is enriched with children and
animals.
VI-i-7: These organs, disputing over their respective

greatness, went to Brahman and said to him, ‘Which
of us is the Vasistha ?’ He said, ‘That one of you will
be the Vasistha, who departing from among
yourselves, people consider this body far more
wretched’.
VI-i-8: The organ of speech went out. After staying a

whole year out it came back and said, ‘How did you
manage to live without me ?’ They said, ‘We lived just
as dumb people do, without speaking through the
organ of speech, but living through the vital force,
seeing through the eye, hearing through the ear,
knowing through the mind and having children
through the organ of generation.’ So the organ of
speech entered.
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VI-i-9: The eye went out. After staying a whole year

out it came back and said, ‘How did you manage to
live without me ?’ They said, ‘We lived just as blind
people do, without seeing through the eye, but living
through the vital force, speaking through the organ of
speech, hearing through the ear, knowing through the
mind and having children through the organ of
generation.’ So the eye entered.
VI-i-10: The ear went out. After staying a whole year

out it came back and said, ‘How did you manage to
live without me ?’ They said, ‘We lived just as deaf
people do, without hearing through the ear, but living
through the vital force, speaking through the organ of
speech, seeing through the eye, knowing through the
mind and having children through the organ of
generation.’ So the ear entered.
VI-i-11: The mind went out. After staying a whole

year out it came back and said, ‘How did you manage
to live without me ?’ They said, ‘We lived just as
idiots do, without knowing through the mind, but
living through the vital force, speaking through the
organ of speech, seeing through the eye, hearing
through the ear and having children through the organ
of generation.’ So the mind entered.
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VI-i-12: The organ of generation went out. After

staying a whole year out it came back and said, ‘How
did you manage to live without me ?’ They said, ‘We
lived just as eunuchs do, without having children
through the organ of generation, but living through the
vital force, speaking through the organ of speech,
seeing through the eye, hearing through the ear and
knowing through the mind.’ So the organ of
generation entered.
VI-i-13: Then as the vital force was about to go out, it

uprooted those organs just as a great, fine horse from
Sind pulls out the pegs to which his feet are tied. They
said, ‘Please do not go out, sir, we cannot live without
you’. ‘Then give me tribute.’ ‘All right’.
VI-i-14: The organ of speech said, ‘That attribute of

the Vasistha which I have is yours’. The eye: ‘That
attribute of steadiness which I have is yours’. The ear:
‘That attribute of prosperity which I have is yours’.
The mind: ‘That attribute of abode which I have is
yours’. The organ of generation: ‘That attribute of
generation which I have is yours’. (The vital force
said:) ‘Then what will be my food and my dress ?’
(The organs said:) ‘Whatever is (known as) food,
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including dogs, worms, insects and moths, is your

food, and water your dress’. He who knows the food
of the vital force to be such, never happens to eat
anything that is not food, or to accept anything that is
not food. Therefore wise men who are versed in the
Vedas sip a little water just before and after eating.
They regard it as removing the nakedness of the vital
force.
VI-ii-1: Svetaketu, the grandson of Aruna, came to the

assembly of the Panchalas. He approached Pravahana,
the son of Jivala, who was being waited on (by his
servants). Seeing him the King addressed him, ‘Boy !’
He replied, ‘Yes, sir’. ‘Have you been taught by your
father ?’ He said, ‘Yes’.
VI-ii-2: ‘Do you know how these people diverge after

death ?’ ‘No’, said he. ‘Do you know how they return
to this world ?’ ‘No’, said he. ‘Do you know how the
other world is never filled by so many people dying
thus again and again ?’ ‘No’, said he. ‘Do you know
after how many oblations are offered water (the liquid
offerings) rises up possessed of a human voice (or
under the name of man) and speaks ?’ ‘No’, said he.
‘Do you know the means of access to the way of the
gods, or that to the way of the manes – doing which
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people attain either the way of the gods or the way of

the manes ? We have heard the words of the Mantra:
‘I have heard of two routes for men, leading to the
manes and the gods. Going along them all this is
united. They lie between the father and the mother
(earth and heaven)."’ He said, ‘I know not one of
them’.
VI-ii-3: Then the King invited him to stay. The boy,

disregarding the invitation to stay, hurried away. He
came to his father and said to him, ‘Well, did you not
tell me before that you had (fully) instructed me ?’
‘How (did you get hurt), my sagacious child ?’ ‘That
wretch of a Kshatriya asked me five questions, and I
knew not one of them.’ ‘Which are they ?’ ‘These’,
and he quoted their first words.
VI-ii-4: The father said, ‘My child, believe me,

whatever I knew I told you every bit of it. But come,
let us go there and live as students’. ‘You go alone,
please’. At this Gautama came to where King
Pravahana, the son of Jivala, was giving audience.
The King gave him a seat, had water brought for him,
and made him the reverential offering. Then he said,
‘We will give revered Gautama, a boon’.
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VI-ii-5: Aruni said, ‘You have promised me this boon.

Please tell me what you spoke to my boy about’.
VI-ii-6: The King said, ‘This comes under heavenly

boons, Gautama. Please ask some human boon’.
VI-ii-7: Aruni said, ‘You know that I already have

gold, cattle and horses, maid-servants, retinue, and
dress. Be not ungenerous towards me alone regarding
this plentiful, infinite and inexhaustible (wealth).’
‘Then you must seek it according to form, Gautama’.
‘I approach you (as a student)’. The ancients used to
approach a teacher simply through declaration. Aruni
lived as a student by merely announcing that he was at
his service.
VI-ii-8: The King said: Please do not take offence

with us, Gautama, as your paternal grandfathers did
not (with ours). Before this, this learning never rested
with a Brahmana. But I shall teach it to you; for who
can refuse you when you speak like this ?
VI-ii-9: That word (heaven), O Gautama, is fire, the

sun is its fuel, the rays its smoke, the day its flame, the
four quarters its cinder, and the intermediate quarters
its sparks. In this fire the gods offer faith (liquid
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SUKLA-YAJUR-VEDA
oblations in subtle form). Out of that offering King

Moon is born (a body is made in the moon for the
sacrificer).
VI-ii-10: Parjanya (the god of the rain), O Gautama, is

fire, the year is its fuel, the clouds its smoke, lightning
its flame, thunder its cinder, and the rumblings its
sparks. In this fire the gods offer King Moon. Out of
that offering rain is produced.
VI-ii-11: This world, O Gautama, is fire, the earth is

its fuel, fire its smoke, the night its flame, the moon
its cinder, and stars its sparks. In this fire the gods
offer rain. Out of that offering food is produced.
VI-ii-12: Man, O Gautama, is fire, the open mouth is

its fuel, the vital force its smoke, speech its flame, the
eye its cinder, and the ear its sparks. In this fire the
gods offer food. Out of that offering the seed is
produced.
VI-ii-13: Woman, O Gautama, is fire. In this fire the

gods offer the seed. Out of that offering a man is born.
He lives as long as he is destined to live. Then, when
he dies --
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VI-ii-14: They carry him to be offered in the fire. The

fire becomes his fire, the fuel his fuel, the smoke his
smoke, the flame his flame, the cinder his cinder, and
the sparks his sparks. In this fire the gods offer the
man. Out of that offering the man emerges radiant.
VI-ii-15: Those who know this as such, and those

others who meditate with faith upon the Satya-
Brahman in the forest, reach the deity identified with
the flame, from him the deity of the day, from him the
deity of the fortnight in which the moon waxes, from
him the deities of the six months in which the sun
travels northward, from them the deity identified with
the world of the gods, from him the sun, and from the
sun the deity of lightning. (Then) a being created from
the mind (of Hiranyagarbha) comes and conducts
them to the worlds of Hiranyagarbha. They attain
perfection and live in those worlds of Hiranyagarbha
for a great many superfine years. They no more return
to this world.
VI-ii-16: While those who conquer the worlds through

sacrifices, charity and austerity, reach the deity of
smoke, from him the deity of the night, from him the
deity of the fortnight in which the moon wanes, from
him the deities of the six months in which the sun
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travels southward, from them the deity of the world of

the manes, and from him the moon. Reaching the
moon they become food. There the gods enjoy them
as the priests drink the shining Soma juice (gradually,
saying, as it were), ‘Flourish, dwindle’. And when
their past work is exhausted, they reach (become like)
this ether, from the ether air, from air rain, and from
rain the earth. Reaching the earth they become food.
Then they are again offered in the fire of man, thence
in the fire of woman, whence they are born (and
perform rites) with a view to going to other worlds.
Thus do they rotate. While those others who do not
know these two ways become insects and moths, and
these frequently biting things (gnats and mosquitoes).
VI-iii-1: He who wishes to attain greatness (should

perform) on an auspicious day in a fortnight in which
the moon waxes, and under a male constellation,
during the northward march of the sun, (a sacrifice in
the following manner): He should undertake for
twelve days a vow connected with the Upasads (i.e.
live on milk), collect in a cup of bowl made of fig
wood all herbs and their grains, sweep and plaster (the
ground), purify the offerings in the prescribed manner,
interpose the Mantha (paste made of those things),
and offer oblations with the following Mantras: ‘O
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Fire, to all those gods under you, who spitefully

frustrate men’s desires, I offer their share. May they,
being satisfied, satisfy me with all objects of desire !
Svaha. To that all-procuring deity who turns out
spiteful under your protection, thinking she is the
support of all, I offer this stream of clarified butter.
Svaha’.
VI-iii-2: Offering oblations in the fire saying, ‘Svaha

to the oldest, Svaha to the greatest’, he dips the
remnant adhering to the ladle into the paste. Offering
oblations in the fire saying, ‘Svaha to the vital force,
Svaha to the Vasistha’, he drips the remnant, etc.
Offering oblations saying, ‘Svaha to the organ of
speech, Svaha to that which has steadiness’, he drips,
etc. Offering oblations saying, Svaha to the eye,
Svaha to prosperity’, he drips etc. Offering oblations
saying, ‘Svaha to the ear, Svaha to the abode’, he
drips, etc. Offering oblations saying, ‘Svaha to the
Manas, Svaha to Prajati’, he drips, etc. Offering
oblations saying, ‘Svaha to the organ of generation’,
he drips, etc.
VI-iii-3: Offering an oblation in the fire saying,

‘Svaha to fire’, he drips the remnant adhering to the
ladle into the paste. Offering and oblation saying,
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‘Svaha to the moon,’ he drips, etc. Offering an

oblation saying, ‘Svaha to the earth’, he drips, etc.
Offering an oblation saying, ‘Svaha to the sky’, he
drips, etc. Offering an oblation saying, ‘Svaha to
heaven’, he drips, etc. Offering an oblation saying,
‘Svaha to the earth, sky and heaven’, he drips, etc.
Offering an oblation saying, ‘Svaha to the Brahmana’,
he drips, etc. Offering an oblation saying, ‘Svaha to
the Kshatriya’, he drips, etc. Offering an oblation
saying, ‘Svaha to the past’, he drips, etc. Offering an
oblation saying, ‘Svaha to the future’, he drips, etc.
Offering an oblation saying, ‘Svaha to the whole’, he
drips, etc. Offering an oblation saying, ‘Svaha to all’,
he drips, etc. Offering an oblation saying, ‘Svaha to
Prajapati’, he drips, etc.
VI-iii-4: Then he touches the paste saying, ‘You move

(as the vital force), you burn (as fire), you are infinite
(as Brahman), you are still (as the sky). You combine
everything in yourself. You are the sound ‘Him’, and
are uttered as ‘Him’ (in the sacrifice by the Prastotr).
You are the Udgitha and are chanted (by the Udgatr).
You are recited (by the Adhvaryu) and recited back
(by the Agnidhra). You are fully ablaze in a humid
(cloud). You are omnipresent, and master. You are
food (as the moon), and light (as fire). You are death,
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and you are that in which all things merge’.
VI-iii-5: Then he takes it up saying, ‘You know all (as

the vital force); we too are aware of your greatness.
The vital force is the king, the lord, the ruler. May it
make me king, lord and ruler !’
VI-iii-6: Then he drinks it saying, ‘The radiant sun is

adorable --; The winds are blowing sweetly, the rivers
are shedding honey, may the herbs be sweet unto us !
Svaha to the earth. Glory we meditate upon; May the
nights and days be charming, and the dust of the earth
be sweet, may heaven, our father, be gracious ! Svaha
to the sky. May he direct our intellect; May the Soma
creeper be sweet unto us, may the sun be kind, may
the quarters be helpful to us ! Svaha to heaven’. Then
he repeats the whole Gayatri and the whole
Madhumati, and says at the end, ‘May I be all this !
Svaha to the earth, sky and heaven.’ Then he drinks
the whole remnant, washes his hands, and lies behind
the fire with his head to the east. In the morning he
salutes the sun saying, ‘Thou art the one lotus of the
quarters; may I be the one lotus of men !’ Then he
returns the way he went, sits behind the fire, and
repeats the line of teachers.
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VI-iii-7: Uddalaka, the son of Aruni, taught this to his

pupil Yajnavalkya, the Vajasaneya, and said, ‘Should
one sprinkle it even on a dry stump, branches would
grow and leaves sprout’.
VI-iii-8: The Yajnavalkya, the Vajasaneya, taught this

to his pupil Madhuka, the son of Paingi and said,
‘Should one sprinkle it even on a dry stump, branches
would grow and leaves sprout’.
VI-iii-9: Madhuka, the son of Paingi, again taught this

to his pupil Cula, the son of Bhagavitta, and said,
‘Should one sprinkle it even on a dry stump, branches
would grow and leaves sprout’.
VI-iii-10: Then Cula, the son of Bhagavitta, taught

this to his pupil Janaki, the son of Ayasthuna, and
said, ‘Should one sprinkle it even on a dry stump,
branches would grow and leaves sprout’.
VI-iii-11: Janaki, the son of Ayasthuna, again taught

this to Satyakama, the son of Jabala, and said, ‘Should
one sprinkle it even on a dry stump, branches would
grow and leaves sprout’.
VI-iii-12: And Satyakama, the son of Jabala, in his
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turn, taught this to his pupils and said, ‘Should one

sprinkle it even on a dry stump, branches would grow
and leaves sprout’. One must not teach this to anyone
but a son or a pupil.
VI-iii-13: Four things are made of fig wood: the ladle,

the bowl, the fuel and the two mixing rods. The
cultivated grains are ten in number: Rice, barley,
sesame, beans, Anu, Priyangu, wheat, lentils, pulse
and vetches. They should be crushed and soaked in
curds, honey and clarified butter, and offered as an
oblation.
VI-iv-1: The earth is the essence of all these beings,

water the essence of the earth, herbs of water, flowers
of herbs, fruits of flowers, man of fruits, and the seed
of man.
VI-iv-2: Prajapati thought, ‘Well, let me make an

abode for it’, and he created woman.
VI-iv-3: …………………
VI-iv-4: Knowing verily this, Uddalaka, the son of

Aruna, Naka, the son of Mudgala, and Kumaraharita
said, ‘Many men -Brahmanas only in name – who
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have union without knowing as above, depart from

this world impotent and bereft of merits’.
VI-iv-5: …………………..
VI-iv-6: If man sees his reflection in water, he should

recite the following Mantra: ‘(May the gods grant) me
lustre, manhood, reputation, wealth and merits’. She
(his wife) is indeed the goddess of beauty among
women. Therefore he should approach this handsome
woman and speak to her.
VI-iv-7: If she is not willing, he should buy her over;

and if she is still unyielding, he should strike her with
a stick or with the hand and proceed, uttering the
following Mantra, 'I take away your reputation’, etc.
She is then actually discarded.
VI-iv-8: If she is willing, he should proceed, uttering

the following Mantra: ‘I transmit reputation into you’,
and they both become reputed.
VI-iv-9: …………………..
VI-iv-10: …………………..
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VI-iv-11: …………………..
VI-iv-12: If a man’s wife has a lover whom he wishes

to injure, he should put the fire in an unbaked earthen
vessel, spread stalks of reed and Kusa grass in an
inverse way, and offer the reed tips, soaked in
clarified butter, in the fire in an inverse way, saying,
‘Thou hast sacrificed in my kindled fire, I take away
thy Prana and Apana – such and such. Thou hast
sacrificed in my kindled fire, I take away thy sons and
animals – such and such. Thou hast sacrificed in my
kindled fire, I take away thy Vedic rites and those
done according to the Smriti – such and such. Thou
hast sacrificed in my kindled fire, I take away thy
hopes and expectations – such and such’. The man
whom a Brahmana with knowledge of this ceremony
curses, departs from this world emasculated and shorn
of his merits. Therefore one should not wish even to
cut jokes with the wife of a Vedic scholar who knows
this ceremony, for he who has such knowledge
becomes an enemy.
VI-iv-13: If anybody’s wife has the monthly sickness,

she should drink of three days out of a cup (Kamsa).
No Sudra man or woman should touch her. After three
nights she should bathe, put on a new cloth, and be
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put to thresh rice.
VI-iv-14: He who wishes that his son should be born

fair, study one Veda and attain a full term of life,
should have rice cooked in milk, and he and his wife
should eat it with clarified butter. Then they would be
able to produce such a son.

tawny or brown, study two Vedas and attain a full
term of life, should have rice cooked in curd, and he
and his wife should eat it with clarified butter. Then
they would be able to produce such a son.

dark with red eyes, study three Vedas and attain a full
term of life, should have rice cooked in water and he
and his wife should eat with clarified butter. Then they
would be able to produce such a son.
VI-iv-17: He who wishes that a daughter should be

born to him who would be a scholar and attain a full
term of life, should have rice cooked with sesame, and
he and his wife should eat it with clarified butter.
Then they would be able to produce such a daughter.
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VI-iv-18: He who wishes that a son should be born to

him who would be a reputed scholar, frequenting the
assemblies and speaking delightful words, would
study all the Vedas and attain a full term of life,
should have rice cooked with the meat of a vigorous
bull or one more advanced in years, and he and his
wife should eat it with clarified butter. Then they
would be able to produce such a son.
VI-iv-19: In the very morning he purifies the clarified

butter according to the mode of Sthalipaka, and offers
Sthalipaka oblations again and again, saying, ‘Svaha
to fire, Svaha to Anumati, Svaha to the radiant sun
who produces infallible results’. After offering, he
takes up (the remnant of the cooked food), eats part of
it and gives the rest to his wife. Then he washes his
hands, fills the water-vessel and sprinkles her thrice
with that water, saying. ‘Get up from here, Visvavasu,
and find out another young woman (who is) with her
husband.’
VI-iv-20: He embraces her saying, ‘I am the vital

force, and you are speech; you are speech, and I am
the vital force; I am Saman, and you are Rik; I am
heaven, and you are the earth; come, let us strive
together so that we may have a male child.’
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VI-iv-21: …………….
VI-iv-22: ……………..
VI-iv-23: …………..
VI-iv-24: When (the son) is born, he should bring in

the fire, take him in his lap, put a mixture of curd and
clarified butter in a cup, and offer oblations again and
again with that, saying, ‘Growing in this home of
mine (as the son), may I maintain a thousand people !
May (the goddess of fortune) never depart with
children and animals from his line ! Svaha. The vital
force that is in me, I mentally transfer to you. Svaha.
If I have done anything too much or to little in this
ceremony, may the all-knowing beneficent fire make
it just right for me – neither too much nor too little !
Svaha.’
VI-iv-25: Then putting (his mouth) to the child’s right

ear, he should thrice repeat, ‘Speech, speech’. Next
mixing curd, honey and clarified butter, he feeds him
with (a strip of) gold not obstructed (by anything),
saying, ‘I put the earth into you, I put the sky into you,
I put heaven into you, I put the whole of the earth, sky
and heaven into you’.
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VI-iv-26: The he gives him a name, ‘You are Veda

(knowledge)’. That is his secret name.
VI-iv-27: Then he hands him to his mother to be

suckled, saying, ‘Offering Sarasvati, that breast of
thine which is stored with results, is the sustainer of
all, full of milk, the obtainer of wealth (one’s deserts)
and generous, and through which thou nourishest all
who are worthy of it (the gods etc.) – transfer that
here (to my wife, for my babe) to suck’.
VI-iv-28: Then he addressed the mother: ‘You are the

adorable Arundhati, the wife of Vasistha; you have
brought forth a male child with the help of me, who
am a man. Be the mother of many sons, for you have
given us a son’. Of him who is born as the child of a
Brahmana with this particular knowledge, they say,
‘You have exceeded your father, and you have
exceeded your grandfather. You have reached the
extreme limit of attainment through your splendour,
fame and Brahmanical power.’
VI-v-1: Now the line of teachers: The son of Pautimsa

(received it) from the son of Katyayani. He from the
son of gautami. The son of Gautami from the son of
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Bharadvaji. He from the son of Parasari. The son of

Parasari from the son of Aupasvasti. He from the son
of another Parasari. He from the son of Katyayani.
The son of katyayani from the son of Kausiki. The son
of Kausiki from the son of Alambi and the son of
Vaiyaghrapadi. The son of Vaiyaghrapadi from the son
of Kanvi and the son of Kapi. The son of Kapi –
VI-v-2: From the son of Atreyi. The son of Atreyi

from the son of gautami. The son of Gautami from the
son of Bharadvaji. He from the son of parasari. The
son of Parasari from the son of Vatsi. The son of Vatsi
from the son of another Parasari. The son of Parasari
from the son of Varkaruni. He from the son of another
Varkaruni. This one from the son of Artabhagi. He
from the son of Saungi. The son of Saungi from the
son of Samkrti. He from the son of Alambayani. He
again from the son of Alambi. The son of Alambi
from the son of jayanti. He from the son of
Mandukayani. He in his turn from the son of
Manduki. The son of manduki from the son of Sandili.
The son of Sandili from the son of Rathitari. He from
the son of Bhaluki. The son of Bhaluki from the two
sons of Kraunciki. They from the son of Vaidabhrti.
He from the son of Karsakeyi. He again from the son
of Pracinayogi. He from the son of Samjivi. The son
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of Samjivi from Asurivasin, the son of Prasni. The son

of Prasni from Asurayana. He from Asuri. Asuri –
VI-v-3: From Yajnavalkya. Yajnavalkya from

Uddalaka. Uddalaka from Aruna. Aruna from
Upavesi. Upavesi from Kusri. Kusri from Vajasravas.
He from Jihvavat, the son of Badhyoga. He from
Asita, the son of Varsagana. He from Harita Kasyapa.
He from Silpa Kasyapa. This one from Kasyana, the
son of Nidhruva. He from Vac. She from Ambhini.
She from the sun. These white Yajuses received from
the sun are explained by Yajnavalkya Vajasaneya.
VI-v-4: The same up to the son of Samjivi. The son of

Samjivi from Mandukayani. Mandukayani from
mandavya. Mandavya from Kautsa. Kautsa from
Mahitthi. He from Vamakaksayana. He from Sandilya.
Sandilya from Vatsya. Vatsya from Kusri. Kusri from
Yajnavacas, the son of rajastamba. He from Tura, the
son of Kavasi. He from Prajapati (Hiranyagarbha).
Prajapati through his relation to Brahman (the Vedas).
Brahman is self-born.
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infinite.
Here ends the Brihadaranyopanishad, as contained in

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15. Hamsa Upanishad

infinite.
1. Gautama addressed Sanatkumara thus: “O Lord,

thou art the knower of all Dharmas and art well versed
in all Shastras, pray tell me the means by which I may
obtain a knowledge of Brahma-Vidya.
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2. Sanatkumara replied thus: “Hear, O Gautama, that

Tattva as expounded by Parvati after inquiring into all
Dharmas and ascertaining Shiva’s opinion.
3. This treatise on the nature of Hamsa which gives

the fruit of bliss and salvation and which is like a
treasure to the Yogin, is (a) very mystic (science) and
should not be revealed (to the public).
4. Now we shall explain the true nature of Hamsa and

Paramahamsa for the benefit of a Brahmacharin (a
seeker after Brahman or celibate), who has his desires
under control, is devoted to his guru and always
contemplates (as) Hamsa and realise thus: It (Hamsa)
is permeating all bodies like fire (or heat) in all kinds
of wood or oil in all kinds of gingelly seeds. Having
known (It) thus, one does not meet with death.
Having contracted the anus (with the heels pressed

against it), having raised the Vayu (breath) from
(Mula) Adhara (Chakra), having made circuit thrice
round Svadhisthana, having gone to Manipuraka,
having crossed Anahata, having controlled Prana in
Visuddhi and then having reached Ajna, one
contemplates in Brahmarandhra (in the head) and
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having meditated there always ‘I am of three Matras’,

cognises (his Self) and becomes formless. The Sisna
(penis) has two sides (left and right from head to
foot). This is that Paramahamsa (Supreme Hamsa or
Higher Self) having the resplendence of Crores of
suns and by whom all this world is pervaded.
If (this Hamsa which has Buddhi as vehicle) has

eight-fold Vritti. (When it is) in the eastern petal, there
is the inclination (in a person) to virtuous actions; in
the south-eastern petal, there arise sleep, laziness, etc.,
in the southern, there is the inclination to cruelty; in
the south-western, there is the inclination to sins; in
the western, there is the inclination to sensual sport; in
the north-western, there arise the desire of walking
and others; in the northern, there arises the desire of
lust; in the north-eastern, there arises the desire of
amassing money; in the middle (or the inter-spaces
between the petals), there is the indifference to
material pleasures. In the filament (of the lotus), there
arises the waking state; in the pericarp there arises the
Svapna (dreaming state); in the Bija (seed of
pericarp), there arises the Sushupti (dreamless
sleeping state); when leaving the lotus, there is the
Turya (fourth state). When Hamsa is absorbed in Nada
(spiritual sound), the state beyond the fourth is
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SUKLA-YAJUR-VEDA
reached. Nada (which is at the end of sound and

beyond speech and mind) is like a pure crystal
extending from (Mula) Adhara to Brahmarandhra. It is
that which is spoken of as Brahma and Paramatman.
(Here is the performance of Ajapa Gayatri is given):

Now Hamsa is the Rishi; the metre is Avyakta
Gayatri; Paramahamsa is the Devata (or presiding
deity) ‘Ham’ is the Bija; ‘Sa’ is the Sakti; So’ham is
the Kilaka (wedge). Thus there are six. There are
21,600 Hamsas (or breaths) in a day and night.
(Salutation to) Surya, Soma, Niranjana (the stainless)
and Nirabhasa (the universeless). Ajapa mantra.
(May) the bodiless and subtle one guide (or illuminate
my understanding). Vaushat to Agni-Soma. Then
Anganyasas and Karanyasas occur (or should be
performed after the Mantras as they are performed
before the Mantras) in the heart and other (seats).
Having done so, one should contemplate upon Hamsa
as the Atman in his heart. Agni and Soma are its
wings (right and left sides); Omkara is its head; Ukara
and Bindu are the three eyes and face respectively;
Rudra and Rudrani (or Rudra’s wife) are the feet
Kanthata (or the realisation of the oneness of Jivatma
or Hamsa, the lower self with Paramatman or
Paramahamsa, the Higher Self) is done in two ways
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SUKLA-YAJUR-VEDA
(Samprajnata and Asamprajnata).
After that, Unmani is the end of the Ajapa (Mantra).

Having thus reflected upon Manas by means of This
(Hamsa), one hears Nada after the uttering of this Japa
(Mantra) a crore of times. It (Nada) is (begun to be
heard as) of ten kinds. The first is Chini (like the
sound of that word); the second is Chini-Chini; the
third is the sound of bell; the fourth is that of conch;
the fifth is that of Tantiri (lute); the sixth is that sound
of Tala (cymbals); the seventh is that of flute; the
eighth is that of Bheri (drum); the ninth is that of
Mridanga (double drum); and the tenth is that of
clouds (viz., thunder). He may experience the tenth
without the first nine sounds (through the initiation of
a Guru). In the first stage, his body becomes Chini-
Chini; in the second, there is the (Bhanjana) breaking
(or affecting) in the body; in the third, there is the
(Bhedana) piercing; in the fourth, the head shakes; in
the fifth, the palate produces saliva; in the sixth,
nectar is attained; in the seventh, the knowledge of the
hidden (things in the world) arises; in the eighth, Para-
Vak is heard; in the ninth, the body becomes invisible
and the pure divine eye is developed; in the tenth, he
attains Para-Brahman in the presence of (or with)
Atman which is Brahman. After that, when Manas
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SUKLA-YAJUR-VEDA
destroyed, when it which is the source of Sankalpa

and Vikalpa disappears, owing to the destruction of
these two, and when virtues and sins are burnt away,
then he shines as Sadashiva of the nature of Sakti
pervading everywhere, being effulgence in its very
essence, the immaculate, the eternal, the stainless and
the most quiescent Om. Thus is the teaching of the
Vedas; and thus is the Upanishad.”

infinite.
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SUKLA-YAJUR-VEDA
Here ends the Hamsa Upanishad belonging to the

Sukla-Yajur-Veda.
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16. Isavasya Upanishad

Om ! That is full; this is full, (for) from the full the
full (indeed) arises.
When the full is taken from the full, what remains is

full indeed.
Om! Peace! Peace! Peace!
1. Om. All this should be covered by the Lord,

whatsoever moves on the earth. By such a
renunciation protect (thyself). Covet not the wealth of
others.
2. By performing karma in this world (as enjoined by

the scriptures) should one yearn to live a hundred
years. Thus action does not bind thee, the doer. There
is no other way than this.
3. Those worlds of Asuras (demons) are enshrouded

by blinding gloom. Those who are the slayers of the
Self go to them after death.
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4. Unmoving, It is one, faster than the mind. The

senses cannot reach It, for It proceeds ahead.
Remaining static It overtakes others that run. On
account of Its presence, Matarsiva (the wind)
conducts the activities of beings.
5. It moves; It moves not. It is far; It is near. It is

within all; It is without all.
6. He who perceives all beings in the Self alone, and

the Self in all beings, does not entertain any hatred on
account of that perception.
7. When a man realises that all beings are but the Self,
what delusion is there, what grief, to that perceiver of
oneness?
8. That (Self) is all-pervading, radiant, bodiless,

soreless, without sinews, pure, untainted by sin, the
all-seer, the lord of the mind, transcendent and self-
existent. That (Self) did allot in proper order to the
eternal Prajapatis known as samvalsara (year) their
duties.
9. Those who worship avidya (karma born of
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SUKLA-YAJUR-VEDA
ignorance) go to pitch darkness, but to a greater

darkness than this go those who are devoted to Vidya
(knowledge of the Devatas).
10. Different indeed, they say, is the result (attained)

by vidya and different indeed, they say, is the result
(attained) by avidya. Thus have we heard from the
wise who had explained it to us.
11. He who knows both vidya and avidya together,

transcends mortality through avidya and reaches
immortality through vidya.
12. To pitch darkness they go who worship the

Unmanifested (Prakriti). To a greater darkness than
this go those who are devoted to the Manifested
(Hiranyagarbha).
13. Different indeed, they say, is the result (attained)

by the worship of the Manifested and different indeed,
they say, is the result (attained) by the worship of the
Unmanifested. Thus have we heard from the wise who
had explained it to us.
14. He who knows both the Unmanifested and the

destructible (Hiranyagarbha) together, transcends
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death by the (worship of) the destructible and attains

immortality by the (worship of ) the Unmanifested.
15. The face of the Truth (ie., Purusha in the solar orb)
is veiled by a bright vessel. Mayst thou unveil it, O
Sun, so as to be perceived by me whose dharma is
truth.
16. O nourisher, pilgrim of the solitude, controller,

absorber (of all rasas), offspring of Prajapati, cast
away thy rays, gather them up and give up thy
radiating brilliance. That form of thine, most graceful,
I may behold. He, the Purusha (in the solar orb), I am.
17. Let (my) vital air (prana) now attain the immortal
Air (all-pervading Self); then let this body be reduced
to ashes. Om, O mind, remember – remember that
which has been done, O mind, remember – remember
that which has been done.
18. O Fire, O Deva, knower of all our actions or all

our knowledge, lead us by the good path for enjoying
the fruits of actions. Liberate us from our deceitful
sins. We offer thee ever more our words of adoration.
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Om! That is full; this is full, (for) from the full the full
(indeed) arises.
When the full is taken from the full, what remains is

full indeed.
Here ends the Isavasyopanishad, as contained in the

Sukla-Yajur-Veda.
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17. Jabala Upanishad

infinite.
I-1. Brihaspati (the preceptor of the gods) asked (the

sage) Yajnavalkya: (Which is) the Kurukshetra, (the
famous holy place that destroys sins and protects the
good, (the place) where the gods perform sacrifices
and which is the abode of Brahman in all beings ?
(Yajnavalkya replied): Avimukta is the Kurukshetra,
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(the place) where the gods perform sacrifices to

deities and which is the abode of Brahman in all
beings (i.e. the middle of the eye-brows). Hence
wherever one goes one shall think thus: This is the
Kurukshetra, the place where the gods perform
sacrifices to the deities and which is the abode of
Brahman in all beings. This is the spot where, when
the vital airs depart from the living person, Rudra
imparts the mantra (Taraka Brahman) to him by
which, becoming immortal, he attains liberation (final
beatitude). Hence one shall resort to the Avimukta;
shall not desert the Avimukta. (Brihaspati approved of
the statement saying): ‘So it is, Yajnavalkya’, verily it
is so, O, revered one ! ‘It is so Yajnavalkya’.
II-1. Thereafter the sage Atri (son of the creator

Brahma) asked of Yajnavalkya: ‘How am I to realize
the Self which is infinite and unmanifest ?’ (To this)
Yajnavalkya replied: That Avimukta (Lord Siva as the
redeemer) is to be worshipped; the Self which is
infinite and unmanifest, is established in (i.e., is non-
different from) the Avimukta (in Ishvara, possessed of
attributes)’.
II-2. ‘Which is that (place) where Avimukta is
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established ?’ ‘He is established in between varana

and nasi’. ‘What is (meant by) varana and what (by)
nasi ?’ ‘The varana is so called as it wards off all the
faults committed by the (ten) organs (of perception
and action). The nasi is so named as it destroys all
sins committed by the (ten) organs. (The place
between the varana and the nasi is the meeting place
of the upper part of the nose and the centre of the eye
brows). ‘Which is the seat of that (Avimukta) ?’ ‘That,
which is the (well known) juncture of the eye brows
and the nose, is the juncture of heaven (in the form of
the crown of the head) and this world (in the form at
the end of the chin). The knowers of the Veda worship
indeed this juncture (Samadhi) as Sandhya (in their
daily worship). That Avimukta is to be worshipped.
He who knows this thus (the true nature of the
Avimukta), imparts the wisdom of the Avimukta (that
the individual Self is no other than the attributeless
Brahman, to his disciples).
III-1. Then the discipline students (Brahmacharins of

Yajnavalkya) asked him: ‘Pray, tell us, what is that
mantra by reciting which one attains immortality ?’
He replied: ‘By (reciting) Satarudriya’. These mantras
are indeed the names of (Rudra to achieve)
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immortality. By (reciting) these (mantras) one

becomes immortal.
IV-1. Then Janaka, the king of the Videhas

(respectfully) approached Yajnavalkya and requested
him: ‘Revered Sir, expound (to me) the (tenets of)
renunciation (Sannyasa)’. He (Yajnavalkya) then
replied: ‘After completing the period of disciplined
studentship (brahmacharya) one may become a
householder. After being a householder he may
become a forest-dweller (i.e., become a Vanaprastha).
Having become a Vanaprastha he may renounce the
world (and thus become a mendicant monk). Or,
alternately, he may embrace renunciation from
brahmacharya itself, or from the (stage of a)
householder, or from the forest(-life of a Vanaprastha).
(It can also be that) a person may renounce worldly
life that very day on which distaste for it dawns on
him, whether he is one not observing the vows (before
the stage of renunciation) or observe them, whether he
has undergone the prescribed ablution on completing
the disciplined studentship or not, whether he is one
who has discontinued maintaining the sacred fire at
the death of his wife (utsannagni) or is one who does
not maintain (for other causes) the sacred fire
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(anagnika).
Iv-2. Some (law givers) prescribe the sacrifice called

prajapatya (of which the god Brahma is the presiding
deity, to a twice-born before he embraces
renunciation). But (though thus laid down) he may not
do so. He shall only perform the sacrifice in which
Agni is the deity. For Agni is the vital breath (Prana).
Thereby he does (strengthen) the vital breath. He shall
then perform the traidhataviya sacrifice. For the three
forms of Agni in him, namely, Sattva, Rajas and
Tamas are (strengthened) by this sacrifice. (Having
performed the sacrifice) he shall smell (the smoke of)
the holy fire, reciting the following mantra:
IV-3. ‘O Fire, this (vital breath) is your source; as you

are born from Sutratman (at the proper time) you
shine forth. Knowing him (the Atman, your ultimate
source) may you merge (in him). May you increase
our wealth’ (here the transcendent knowledge). Verily,
this is the source of fire, namely the vital air. So what
is said by this mantra is: ‘May you go unto your
source’. Svaha.
IV-4. Having procured the holy fire from (the house of

a well-versed Vedic scholar in) the village he shall
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smell the holy dire as described previously. If he is

unable to procure the holy fire he shall offer the
oblations in water. For water is, verily, all the gods.
Reciting ‘I offer the oblation to all the gods, Svaha’ he
shall tender the oblation and picking up (a small
portion of) the offered oblation which is mixed with
ghee, he shall eat it, as this is beneficial. The mantra
of liberation (namely ‘Om’) is (the essence of) the
three Vedas; this he shall realize. It is Brahman and It
is to be worshipped. Indeed, so it is, O revered
Yajnavalkya (said Janaka).
V-1. Then the (sage) Atri asked Yajnavalkya: ‘May I

ask you Yajnavalkya, how is one without the sacred
thread a Brahmana ?’ Yajnavalkya replied: (‘The
conviction I am the) Self alone is his sacred thread.
He shall then sip water (ceremoniously thrice). This is
the method enjoined on those who renounce worldly
life’.
V-2. (In the case of Kshatriyas and others not entitled

to renunciation, they may seek liberation) in the path
of the brave (who court death in the battle field) or
fast (unto death as a discipline), or enter into water (to
rise no more) or enter fire (to be burnt to ashes) or
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undertake the great journey (in which they collapse by

exhaustion).
V-3. Then (in the case of those entitled to

renunciation) the mendicant monk wearing (ochre)
coloured garment, with shaven head, accepting
nothing (excepting food for bare sustenance), being
pure, injuring none (in thought, word and deed),
(austerity) living on alms, becomes fit for realizing
Brahman. If sorely afflicted (by disease, etc.,) he may
renounce the world by mental resolve, or by spoken
words uttering mantras. This way (of renunciation)
has been prescribed by Brahma (the creator, in the
Vedanta); the ascetic (the Sannyasin who has
renounced the world) following this path realizes
Brahman. ‘Thus indeed it is, O, revered Yajnavalkya’
(appreciated Janaka).
VI-1. There are sages called Paramahamsas (as in the

days of yore, the sages) Samvartaka, Aruni, Svetaketu,
Durvasas, Ribhu, Nidagha, Jadabharata, Dattatreya,
Raivataka and others, wearing no distinguishing
marks, with conduct beyond the ken (of worldly
people) and who behaved as though bereft of their
senses though (perfectly) sane.
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VI-2. Discarding all these, namely the threefold staff

(of bamboo), the water pot, the sling (to carry
personal effects), the (alms-)bowl, the cloth for
purifying water (tied to the staff), tuft of hair and
sacred thread in water (i.e. a reservoir) by reciting
‘Bhuh Svaha’, the Paramahamsa shall seek the Atman.
VI-3. Possessing a form as one just born (i.e. unclad),

unaffected by the pairs (of opposites, such as heat and
cold, pleasure and pain), accepting nothing (except
bare sustenance), well established in the path of the
truth of Brahman, of pure mind, receiving alms into
the mouth (literally into the vessel of the belly) at the
prescribed hour in order to sustain life, becoming
equanimous at gain or loss (of alms), sheltering
himself, without an abode (of his own), in an
unoccupied house, a temple, a clump of (tall) grass (or
a heap of straw), an anthill, the shade of a tree, a
potter’s hut, a cottage where sacred fire is kept, sandy
bank of a river, a mountain thicket or cavity, a hollow
in a tree, the vicinity of a water fall or a piece of clean
ground; making no efforts (in any kind of gainful
activity), free from ‘mineness’ (i.e. a sense of
possessiveness), ever meditating on Brahman, devoted
to the Self, ever intent on eradication of the good and
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bad karman, (the sage) finally gives up his body in the

state of renunciation – (such a sage) is indeed a
Paramahamsa. Thus (ends) the Upanishad.

infinite.
Here ends the Jabalopanishad belonging to the Sukla-

Yajur-Veda.
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18. Mandala Brahmana

Upanishad

infinite.
BRAHMANA - I
1. OM. The great Muni Yajnavalkya went to Aditya-

Loka (the sun’s world) and saluting him (the Purusha
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of the Sun) said: “O Revered Sir, describe to me the

Atman-Tattva (the Tattva or Truth of Atman).” (To
which) Narayana (viz., the Purusha of the sun)
replied: “I shall describe the eight-fold Yoga together
with Jnana. The conquering of cold and heat as well
as hunger and sleep, the preserving of (sweet)
patience and unruffledness ever and the restraining of
the organs (from sensual objects) – all these come
under (or are) Yama. Devotion to one’s Guru, love of
the true path, enjoyment of objects producing
happiness, internal satisfaction, freedom from
association, living in a retired place, the controlling of
the Manas and the not longing after the fruits of
actions and a state of Vairagya – all these constitute
Niyama. The sitting in any posture pleasant to one and
clothed in tatters (or bark) is prescribed for Asana
(posture). Inspiration, restraint of breath and
expiration, which have respectively 16, 64 and 32
(Matras) constitute Pranayama (restraint of breath).
The restraining of the mind from the objects of senses
is Pratyahara (subjugation of the senses). The
contemplation of the oneness of consciousness in all
objects is Dhyana. The mind having been drawn away
from the objects of the senses, the fixing of the
Chaitanya (consciousness) (on one alone) is Dharana.
The forgetting of oneself in Dhyana is Samadhi. He
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who thus knows the eight subtle parts of Yoga attains

salvation.
2. The body has five stains (viz.,) passion, anger, out-

breathing, fear and sleep. The removal of these can be
affected respectively by absence of Sankalpa,
forgiveness, moderate food, carefulness and a spiritual
sight of Tattvas. In order to cross the ocean of
Samsara where sleep and fear are the serpents, injury,
etc., are the waves, Trishna (thirst) is the whirlpool
and wife is the mire, one should adhere to the subtle
path and overstepping Tattva and other Gunas should
look out for Taraka. Taraka is Brahman which being
in the middle of the two eyebrows, is of the nature of
the spiritual effulgence of Sachchidananda. The
(spiritual) seeing through the three Lakshyas (or the
three kinds of introvision) is the means to It
(Brahman). Susumna which is from the Muladhara to
Brahmarandhra has the radiance of the sun. In the
centre of it, is Kundalini shining like Crores of
lightning and subtle as the thread in the lotus-stalk.
Tamas is destroyed there. Through seeing it, all sins
are destroyed. When the two ears are closed by the
tips of the forefingers, a Phutkara (or booming) sound
is heard. When the mind is fixed on it, it sees a blue
light between the eyes as also in the heart. (This is
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Antar-Lakshya or internal introvision). In the Bahir-

Lakshya (or external introvision) one sees in order
before his nose at distance of 4, 6, 8, 10 and 12 digits,
the space of blue colour, then a colour resembling
Shyama (indigo-black) and then shining as Rakta
(red) wave and then with the two Pita (yellow and
orange red) colours. Then he is a Yogin. When one
looks at the external space, moving the eyes and sees
streaks of light at the corners of his eyes, then his
vision can be made steady. When one sees Jyotis
(spiritual light) above his head 12 digits in length,
then he attains the state of nectar. In the Madhya-
Lakshya (or the middle one), one sees the variegated
colours of the morning as if the sun, the moon and the
fire had joined together in the Akasa that is without
them. Then he comes to have their nature (of light).
Through practice, he becomes one with Akasa, devoid
of all Gunas and peculiarities. At first Akasa with its
shining stars becomes to him Para-Akasa as dark as
Tamas itself and he becomes one with Para-Akasa
shining with stars and deep as Tamas. (Then) he
becomes one with Maha-Akasa resplendent (as) with
the fire of the deluge. Then he becomes one with
Tattva-Akasa, lighted with the brightness which is the
highest and the best of all. Then he becomes one with
Surya-Akasa (Sun-Akasa) brightened by a Crore of
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suns. By practising thus, he becomes one with them.

He who knows them becomes thus.
3. Know that Yoga is twofold through its division into

the Purva (earlier) and the Uttara (later). The earlier is
Taraka and the later is Amanaska (the mindless).
Taraka is divided into Murti (with limitation) and
Amurti (without limitation). That is Murti Taraka
which goes to the end of the senses (or exist till the
senses are conquered). That is Amurti Taraka which
goes beyond the two eyebrows (above the senses).
Both these should be performed through Manas.
Antar-Drishti (internal vision) associated with manas
comes to aid Taraka. Tejas (spiritual light) appears in
the hole between the two eyebrows. This Taraka is the
earlier one. The later is Amanaska. The great Jyotis
(light) is above the root of the palate. By seeing it, one
gets the Siddhis Anima, etc. Sambhavi-Mudra occurs
when the Lakshya (spiritual vision) is internal while
the (physical) eyes are seeing externally without
winking. This is the great science which is concealed
in all the Tantras. When this is known, one does not
stay in Samsara. Its worship (or practice) gives
salvation. Antar-Lakshya is of the nature of Jala-Jyotis
(or water-Jyotis). It is known by the great Rishis and
is invisible both to the internal and external senses.
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4. Sahasrara (viz., the thousand-petalled lotus of the

pineal gland) Jala-Jyotis is the Antar-Lakshya. Some
say the form of Purusha in the cave of Buddhi
beautiful in all its parts is Antar-Lakshya. Some again
say that the all-quiescent Nilakantha accompanied by
Uma (his wife) and having five months and latent in
the midst of the sphere in the brain is Antar-Lakshya.
Whilst others say that the Purusha of the dimension of
a thumb is Antar-Lakshya. A few again say Antar-
Lakshya is the One Self made supreme through
introvision in the state of a Jivanmukta. All the
different statements above made pertain to Atman
alone. He alone is a Brahma-Nishtha who sees that the
above Lakshya is the pure Atman. The Jiva which is
the twenty-fifth Tattva, having abandoned the twenty-
four Tattvas, becomes a Jivanmukta through the
conviction that the twenty-sixth Tattva (viz.,)
Paramatman is ‘I’ alone. Becoming one with Antar-
Lakshya (Brahman) in the emancipated state by
means of Antar-Lakshya (introvision), Jiva becomes
one with the partless sphere of Param-Akasa.
Thus ends the first Brahmana.
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BRAHMANA – II
1. Then Yajnavalkya asked the Purusha in the sphere

of the sun: “O Lord, Antar-Lakshya has been
described many times, but it has never been
understood by me (clearly). Pray describe it to me”.
He replied: “It is the source of the five elements, has
the lustre of many (streaks of) lightning and has four
seats having (or rising from) ‘That’ (Brahman). In its
midst, there arises the manifestation of Tattva. It is
very hidden and Unmanifested. It can be known
(only) by one who has got into the boat of Jnana. It is
the object of both Bahir and Antar (external and
internal) Lakshyas. In its midst is absorbed the whole
world. It is the vast partless universe beyond Nada,
Bindu and Kala. Above it (viz., the sphere of Agni) is
the sphere of the sun; in its midst is the sphere of the
nectary moon; in its midst is the sphere of the partless
Brahma-Tejas (or the spiritual effulgence of
Brahman). It has the brightness of Sukla (white light)
like the ray of lightning. It alone has the characteristic
of Sambhavi. In seeing this there are three kinds of
Drishti (sight), viz., Ama (the new moon), Pratipat
(the first day of lunar fortnight) and Purnima (the full
moon). The sight of Ama is the one (seen) with closed
eyes. That with half opened eyes is Pratipat; while
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that with fully opened eyes is Purnima. Of these, the

practice of Purnima should be resorted to. Its Lakshya
(or aim) is the tip of the nose. Then is seen a deep
darkness at the root of the palate. By practising thus, a
Jyotis (light) of the form of an endless sphere is seen.
This alone is Brahman, the Sachchidananda. When the
mind is absorbed in bliss thus naturally produced, then
does Sambhavi takes place. She (Sambhavi) alone is
called Khechari. By practising it (viz., the Mudra), a
man obtains firmness of mind. Through it, he obtains
firmness of Vayu. The following are the signs: first it
is seen like a star; then a reflecting (or dazzling)
diamond; then the sphere of full moon; then the
sphere of the brightness of nine gems; then the sphere
of the midday sun; then the sphere of the flame of
Agni (fire); all these are seen in order.
2. (Thus much for the light in Purva or first stage.)

Then there is the light in the western direction (in the
Uttara or second stage). Then the lustres of crystal,
smoke, Bindu, Nada, Kala, star, firefly, lamp, eye,
gold and nine gems, etc., are seen. This alone is the
form of Pranava. Having united Prana and Apana and
holding the breath in Kumbhaka, one should fix his
concentration at the tip of his nose and making
Shanmukhi with the fingers of both his hands, one
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hears the sound of Pranava (Om) in which Manas

becomes absorbed. Such a man has not even the touch
of Karma. The karma of (Sandhya-Vandana or the
daily prayers) is verily performed at the rising or
setting of the sun. As there is no rising or setting (but
only the ever shining) of the sun of Chit (the higher
consciousness) in the heart of a man who knows thus,
he has no Karma to perform. Rising above (the
conception of) day and night through the annihilation
of sound and time, he becomes one with Brahman
through the all-full Jnana and the attaining of the state
of Unmani (the state above Manas). Through the state
of Unmani, he becomes Amanaska (or without
Manas).
Not being troubled by any thoughts (of the world)

then constitutes the Dhyana. The abandoning of all
Karmas constitutes Avahana (invocation of god).
Being firm in the unshaken (spiritual) wisdom
constitutes Asana (posture). Being in the state of
Unmani constitutes the Padya (offering of water for
washing the feet of god). Preserving the state of
Amanaska (when Manas is offered as sacrifice)
constitutes the Arghya (offering of water as oblation
generally). Being in state of eternal brightness and
shoreless nectar constitutes Snana (bathing). The
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contemplation of Atman as present in all constitutes

(the application to the idol of) Sandal. The remaining
in the real state of the Drik (spiritual eye) is (the
worshipping with) Akshata (non-broken rice). The
attaining of Chit (consciousness) is (the worshipping
with) flower. The real state of Agni (fire) of Chit is the
Dhupa (burning of incense). The state of the sun of
Chit is the Dipa (light waved before the image). The
union of one-self with the nectar of full moon is the
Naivedya (offering of food, etc.,). The immobility in
that state (of the ego being one with all) is
Pradakshina (going round the image). The conception
of ‘I am He’ is Namaskara (prostration). The silence
(then) is the Sruti (praise). The all-contentment (or
serenity then) is the Visatjana (giving leave to god or
finishing worship). (This is the worship of Atman by
all raja-Yogins). He who knows this knows all.
3. When the Triputi are thus dispelled, he becomes the

Kaivalya Jyotis without Bhava (existence) or Abhava
(non-existence), full and motionless, like the ocean
without the tides or like the lamp without the wind.
He becomes a Brahmavit (knower of Brahman) by
cognising the end of the sleeping state even while in
the waking state. Though the (same) mind is absorbed
in Sushupti as also in Samadhi, there is much
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difference between them. (in the former case) as the

mind is absorbed in Tamas, it does not become the
means of salvation, (but) in Samadhi as the
modifications of Tamas in him are rooted away, the
mind raises itself to the nature of the Partless. All that
is no other than Sakshi-Chaitanya (wisdom-
consciousness or the Higher Self) into which the
absorption of the whole universe takes place, in as
much as the universe is but a delusion (or creation) of
the mind and is therefore not different from it. Though
the universe appears perhaps as outside of the mind,
still it is unreal. He who knows Brahman and who is
the sole enjoyer of Brahmic bliss which is eternal and
has dawned once (for all in him) – that man becomes
one with Brahman. He in whom Sankalpa perishes has
got Mukti in his hand. Therefore one becomes an
emancipated person through the contemplation of
Paramatman. Having given up both Bhava and
Abhava, one becomes a Jivanmukta by leaving off
again and again in all states Jnana (wisdom) and Jneya
(object of wisdom), Dhyana (meditation) and Dhyeya
(object of meditation), Lakshya (the aim) and
Alakshya (non-aim), Drishya (the visible) and
Adrishya (the non-visible) and Uha (reasoning) and
Apoha (negative reasoning). He who knows this
knows all.
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4. There are five Avasthas (states): Jagrat (waking),

Swapna (dreaming), Sushupti (dreamless sleeping),
the Turya (fourth) and Turyatita (that beyond the
fourth). The Jiva (ego) that is engaged in the waking
state becomes attached to the Pravritti (worldly) path
and is the particular of Naraka (hell) as the fruit of
sins. He desires Svarga (heaven) as the fruit of his
virtuous actions. This very same person becomes
(afterwards) indifferent to all these saying, ‘Enough of
the births tending to actions, the fruits of which tend
to bondage till the end of this mundane existence’.
Then he pursues the Nivritti (return) path with a view
to attain emancipation. And this person then takes
refuge in a spiritual instructor in order to cross this
mundane existence. Giving up passion and others, he
does only those he is asked to do. Then having
acquired the four Sadhanas (means to salvation) he
attains, in the middle of the lotus of his heart, the
Reality of Antar-Lakshya that is but the Sat of Lord
and begins to recognise (or recollect) the bliss of
Brahman which he had left (or enjoyed) in his
Sushupti state. At last he attains this state of
discrimination (thus): ‘I think I am the non-dual One
only. I was in Ajnana for some time (in the waking
state and called therefore Vishva). I became somehow
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(or involuntarily) a Taijasa (in the dreaming state)

through the reflection (in that state) of the affinities of
the forgotten waking state; and now I am a Prajna
through the disappearance of those two states.
Therefore I am one only. I (appear) as more than one
through the differences of state and place. And there is
nothing of differentiation of class besides me’. Having
expelled even the smack of the difference (of
conception) between ‘I’ and ‘That’ through the
thought ‘I am the pure and the secondless Brahman’
and having attained the path of salvation which is of
the nature of Para-Brahman, after having become one
with It through the Dhyana of the sun’s sphere as
shining with himself, he becomes fully ripened for
getting salvation. Sankalpa and others are the causes
of the bondage of the mind; and the mind devoid of
these becomes fit for salvation. Possessing such a
mind free from all (Sankalpa, etc.,) and withdrawing
himself from the outer world of sight and others and
so keeping himself out of the odour of the universe, he
looks upon all the world as Atman, abandons the
conception of ‘I’, thinks ‘I am Brahman’ and
considers all these as Atman. Through these, he
becomes one who has done his duty.
5. The Yogin is one that has realised Brahman that is
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all-full beyond Turya. They (the people) extol him as

Brahman; and becoming the object of the praise of the
whole world, he wanders over different countries.
Placing the Bindu in the Akasa of Paramatman and
pursuing the path of the partless bliss produced by the
pure, secondless, stainless and innate Yoga sleep of
Amanaska, he becomes an emancipated person. Then
the Yogin becomes immersed in the ocean of bliss.
When compared to it, the bliss of Indra and others is
very little. He who gets this bliss is the supreme
Yogin.
Thus ends the second Brahmana.
BRAHMANA – III
1. The great sage Yajnavalkya then asked the Purusha

in the sphere (of the sun): “O Lord, though the nature
of Amanaska has been defined (by you), yet I forget it
(or do not understand it clearly). Therefore pray
explain it again to me.” Accordingly the Purusha said:
“This Amanaska is a great secret. By knowing this,
one becomes a person who had done his duty. One
should look upon it as Paramatman, associated with
Sambhavi-Mudra and should know also all those that
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can be known through a (thorough) cognition of them.

Then seeing Para-Brahman in his own Atman as the
Lord of all, the immeasurable, the birthless, the
auspicious, the supreme Akasa, the supportless, the
secondless the only goal of Brahma, Vishnu and
Rudra and the cause of all and assuring himself that
he who plays in the cave (of the heart) is such a one,
he should raise himself above the dualities of
existence and non-existence; and knowing the
experience of the Unmani of his Mans, he then attains
the state of Para-Brahman which is motionless as a
lamp in a windless place, having reached the ocean of
Brahmic bliss by means of the river of Amanaska-
Yoga through the destruction of all his senses. Then
he resembles a dry tree. Having lost all (idea of) the
universe through the disappearance of growth, sleep,
disease, expiration and inspiration, his body being
always steady, he comes to have a supreme
quiescence, being devoid of the movements of his
Manas and becomes absorbed in Paramatman. The
destruction of mans takes place after the destruction
of the collective senses, like the cow’s udder (that
shrivels up) after the milk has been drawn. It is this
that is Amanaska. By following this, one becomes
always pure and becomes one that has done his duty,
having been filled with the partless bliss by means of
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SUKLA-YAJUR-VEDA
the path of Taraka-Yoga through the initiation into the

sacred sentences ‘I am pa’, 'That Thou Art', ‘I am thou
alone’, ‘Thou art I alone’, etc.
2. When his Mans is immersed in the Akasa and he

becomes all-full and when he attains the Unmani
state, having abandoned all his collective senses, he
conquers all sorrows and impurities through the
partless bliss, having attained the fruits of Kaivalya,
ripened through the collective merits gathered in all
his previous lives and thinking always ‘I am
Brahman’, becomes one that has done his duty. ‘I am
Thou alone. There is no difference between thee and
me owing to the fullness of Paramatman’.” Saying
thus, he (the Purusha of the sun) embraced his pupil
and made him understand it.
Thus ends the third Brahmana.
BRAHMANA – IV
Then Yajnavalkya addressed the Purusha in the sphere

(of the sun) thus: “Pray explain to me in detail the
nature of the five-fold division of Akasa”. He replied:
“There are five: Akasa, Parakasa, Mahakasa,
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SUKLA-YAJUR-VEDA
Suryakasa and Paramakasa. That which is of the

nature of darkness, both in and out is the first Akasa.
That which has the fire of deluge, both in and out is
truly Mahakasa. That which has the brightness of the
sun, both in and out is Suryakasa. That brightness
which is indestructible, all-pervading and of the
nature of unrivalled bliss is Paramakasa. By cognising
these according to this description, one becomes of
their nature.
He is a Yogin only in name, who does not cognise

well the nine Chakras, the six Adharas, the three
Lakshyas and the five Akasa.
Thus ends the fourth Brahmana.
BRAHMANA – V
“The Manas influenced by worldly objects is liable to

bondage; and that (Mans) which is not so influenced
by these is fit for salvation. Hence all the world
becomes an object of Chitta; whereas the same Chitta
when it is supportless and well-ripe in the state of
Unmani, becomes worthy of Laya (absorption in
Brahman). This absorption you should learn from me
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SUKLA-YAJUR-VEDA
who am the all-full. I alone am the cause of the

absorption of Manas.
The Mans is within the Jyotis (spiritual light) which

again is latent in the spiritual sound which pertains to
the Anahata (heart) sound.
That Manas which is the agent of creation,

preservation and destruction of the three worlds – that
same Manas becomes absorbed in that which is the
highest seat of Vishnu;
Through such an absorption, one gets the pure and

secondless state, owing to the absence of difference
then. This alone is the highest truth. He who knows
this, will wander in the world like a lad or an idiot or a
demon or simpleton. By practising this Amanaska,
one is ever contented, his urine and faeces become
diminished, his food becomes lessened; he becomes
strong in body and his limbs are free from disease and
sleep. Then his breath and eyes being motionless, he
realises Brahman and attains the nature of bliss. That
ascetic who is intent on drinking the nectar of
Brahman produced by the long practice of this kind of
Samadhi, becomes a Paramahamsa (ascetic) or an
Avadhuta (naked ascetic). By seeing him, all the
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SUKLA-YAJUR-VEDA
world becomes pure and even an illiterate person who

serves him is freed from bondage. He (the ascetic)
enables the members of his family for one hundred
and one generations to cross the ocean of Samsara;
and his mother, father, wife and children – all these
are similarly freed. Thus is the Upanishad.”
Thus ends the fifth Brahmana.

infinite.
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SUKLA-YAJUR-VEDA
Here ends the Mandalabrahmana Upanishad

belonging to the Sukla-Yajur-Veda.
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SUKLA-YAJUR-VEDA
19. Mantrika Upanishad

infinite.
1. The eight-footed immaculate Swan, bound with

three cords, subtle and imperishable, to whom three
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SUKLA-YAJUR-VEDA
ways lead, I see not though I see it everywhere.
2. At the time all living beings are confounded (in the

darkness of nescience) when (however) the pileless
darkness is shattered (by the sun of saving
knowledge). The sages established in Sattva behold
the Absolute beyond Gunaa (right) in the sphere of
gunas.
3 (a). Contemplated by sages like Kumara, etc.; the

Absolute is not otherwise capable of being perceived
(at all).
3(b)-4. The agent of superimposition the Unborn

(Maya), the nescient eight-fold inveterate mother of
modifications; thus it is extended and again prodded.
The world under such power and guidance gives rise
to the values of man.
5. The Lord’s mighty Maya, having both a beginning

and end, the creatrix, brings beings into existence;
white, black and red (She) fulfils all desires.
6. (The ignorant) experiences this non-objective Maya

(whose real nature is) unknown (even) to sages like
Kumara. The Lord alone freely following (Her) enjoys
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SUKLA-YAJUR-VEDA
Maya (as Her Lord and Companion).
7. He enjoys (Her) through both contemplation and

action. He, the omnipresent one, sustains (Her) who is
common to one and all, the yielder (of desired
objects) and is enjoyed by the sacrificers.
8. The magnanimous (sages) behold in (the sphere of)

Maya the bird eating the fruits (of Karmas). The
priests who have completed their Vedic training have
declared the Other to be detached.
9. The masters of the Rig-Veda, well-versed in the

Shastras repeat what the Yajur-Vedins have declared.
The adepts in Sama-Veda singing Brhatsama and
Rathantara also (reaffirm this truth).
10. (Vedic) sages like Bhrigu and the Bhargavas –

these followers of the Atharva-Veda, practising the
Veda, the mantras and the secret doctrines, in the
sequence on Words, (all set forth the same doctrine).
11-13. The faithful co-disciple, firm and

accomplished, the red Bull, the sacrificial Remainder
– as all these, in regard to Its immensity; and as Time,
Life, the divine wrath, the Destroyer, the great Lord,
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SUKLA-YAJUR-VEDA
the Becoming, Rudra, the Protector of Jivas, the

Rewarder of the virtuous, the Lord of living beings,
the Virat, the sustainer and the Waters (of life), is the
all-Pervader lauded by beings magnified in the
mantras and well-known to the Atharva-Veda.
14. Some aver Him (the great Lord) as the twenty

sixth (Principle); others as the twenty seventh; the
masters of the Atharva-Veda and the Atharva
Upanishads know the Spirits beyond qualities, as set
forth in the Sankhya.
15. The manifest and the unmanifest have been

counted (together) as twenty four. (Some) declare
Him non-dual; as dual; as three-fold; and similarly as
five-fold.
16. Those who see with the eye of wisdom, the twice-
born, perceive Him as comprising everything from
Brahma to sticks, as one only, pure through and
through, all pervading.
17. That in which this might manifold, moving and

unmoving, is woven – in that very thing it also merges
as the rivers do in the sea.
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SUKLA-YAJUR-VEDA
18. In That in which the objects are dissolved, and,

having been dissolved, become unmanifest, once
more they attain manifestation; they are again born
like bubbles.
19. They come into being by virtue of causes

supervised by individual selves that know ‘the field’.
Such is the blessed Lord, so others repeatedly, declare.
20. Those Brahmanas who (just) know Brahman –

here only they are dissolved; and being dissolved they
exist in the Avyakta. Having been dissolved they exist
in the Avyakta – this is the secret doctrine.

infinite.
Om! Let there be Peace in me !
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SUKLA-YAJUR-VEDA
Here ends the Mantrikopanishad belonging to the

Sukla-Yajur-Veda.
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SUKLA-YAJUR-VEDA
20. Muktika Upanishad

infinite.
I-i-1-6. In the beautiful city of Ayodhya, in the centre

of a pavilion set with gems, together with Sita,
Bharata, Lakshmana and Satrughna, was Rama seated,
glorified day and night by sages like Sanaka, Vasistha
and Suka as well as other devotees, unchanging
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SUKLA-YAJUR-VEDA
witness of thousands of modifications of the intellect,

delighted in contemplating his own form. At the end
of this Samadhi, Hanuman asked with devotion, ‘O
Rama, you are the supreme being, of the nature of Sat,
Chid and Ananda. I desire to know your nature truly
for liberation. Please tell me how I can be released
from bondage without strain.
I-i-7-14. Rama: Well asked. I shall tell you. I am well

established in Vedanta.
Hanuman: What is Vedanta and where is it ?
Rama: The Vedas in all their great extent are my
breath, Vedanta is well grounded in them, like oil in
sesamum.
Hanuman: How many are the Vedas and how many

branches do they have ? Of these what are the
Upanishads ?
Rama: Vedas are four, Rig-Veda etc., many branches

and Upanishads exist in them. Rig-Veda has 21
branches and Yajus has 109. Sama has 1000 and
Atharva has 50. Each branch has one Upanishad.
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SUKLA-YAJUR-VEDA
Even by reading one verse of them with devotion, one

gets the status of union with me, hard to get even by
sages.
I-i-15-17. Hanuman: Rama, sages speak differently:

some say there is only one kind of liberation. Others
say it can be got by worshipping your name and by
the Taraka mantra at Kashi. Others speak of Sankhya-
Yoga and Bhakti-Yoga, the enquiry into Vedanta-
Vakyas etc.
I-i-18-23. Rama: Liberation is of four kinds: Salokya

etc. But the only real type is Kaivalya. Anybody even
though leading a wicked life, attains Salokya, not
other worlds, by worshipping my name. Dying in the
sacred Brahmanala in Kashi, he will get the Taraka-
mantra and also liberation, without rebirth. On dying
anywhere (else) in Kashi, Maheshvara will utter the
Taraka-mantra in his right ear. He gets Sarupya with
me as his sins are washed away.
The same is called Salokya and Sarupya. Persevering

in good conduct, with mind fixed upon me, loving me
as the Self of all, the twice-born gets nearer to me –
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SUKLA-YAJUR-VEDA
This is called the three forms of liberation. Salokya,

Sarupya and Samipya.
I-i-24-25. Meditating on my eternal form as

prescribed by the Teacher, one will surely achieve
identity with me like the insects changing into the bee.
This alone is the liberation of identity (Sayujya)
yielding the bliss of Brahman.
All these four kinds of Mukti will be got by

worshipping Me.
I-i-26-29. But by what means is the Kaivalya kind of

Moksha got ? The Mandukya is enough; if knowledge
is not got from it, then study the Ten Upanishads.
Getting knowledge very soon, you will reach my
abode. If certainty is not got even then, study the 32
Upanishads and stop. If desiring Moksha without the
body, read the 108 Upanishads. Hear their order.
I-i-30-39.
1. Isa
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SUKLA-YAJUR-VEDA
2. Kena
3. Katha
4. Prasna
5. Munda
6. Mandukya
7. Taittiri
8. Aitareya
9. Chandogya
10. Brihadaranyaka
11. Brahma
12. Kaivalya
13. Jabala
14. Svetasva
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SUKLA-YAJUR-VEDA
15. Hamsa
16. Aruni
17. Garbha
18. Narayana
19. Paramahamsa
20. Amritabindu
21. Amritanada
22. Atahrvasirah
23. Atharvasikha
24. Maitrayini
25. Kaushitakibrahmana
26. Brihajjabala
27. Nrisimhatapini
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SUKLA-YAJUR-VEDA
28. Kalagnirudra
29. Maitreya
30. Subala
31. Kshurika
32. Mantrika
33. Sarvasara
34. Niralamba
35. Sukarahasya
36. Vajrasuchika
37. Tejobindu
38. Nadabindu
39. Dhyanabindu
40. Brahmavidya
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SUKLA-YAJUR-VEDA
41. Yogatattva
42. Atmabodha
43. Naradaparivrajaka
44. Trisikhi
45. Sita
46. Yogachudamani
47. Nirvana
48. Mandalabrahmana
49. Dakshinamurti
50. Sarabha
51. Skanda
52. Tripadvibhuti-Mahanarayana
53. Advayataraka
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SUKLA-YAJUR-VEDA
54. Ramarahasya
55. Ramatapani
56. Vasudeva
57. Mudgala
58. Sandilya
59. Paingala
60. Bhiksu
61. Mahat
62. Sariraka
63. Yogasikha
64. Turiyatita
65. Sannyasa
66. Paramahamsaparivrajaka
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SUKLA-YAJUR-VEDA
67. Akshamalika
68. Avyakta
69. Ekakshara
70. Annapurna
71. Surya
72. Akshi
73. Adhyatma
74. Kundika
75. Savitri
76. Atma
77. Pasupata
78. Parabrahma
79. Avadhutaka
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SUKLA-YAJUR-VEDA
80. Tripuratapini
81. Devi
82. Tripura
83. Katharudra
84. Bhavana
85. Rudrahridaya
86. Yoga-kundali
87. Bhasma
88. Rudraksha
89. Ganapati
90. Darsana
91. Tarasara
92. Mahavakya
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SUKLA-YAJUR-VEDA
93. Panchabrahma
94. Pranagnihotra
95. Gopalatapini
96. Krishna
97. Yajnavalkya
98. Varaha
99. Satyayani
100. Hayagriva
101. Dattatreya
102. Garuda
103. Kalisamtarana
104. Jabali
105. Saubhagyalakshmi
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SUKLA-YAJUR-VEDA
106. Sarasvatirahasya
107. Bahvricha
108. Muktika
I-i-40-43. These destroy three kinds of Bhavana

(regarding) body, senses and mind respectively as
identified with Atman. The best of Brahmanas will
become Jivanmuktas if they study upto the destruction
of Prarabdha, these 108 Upanishads from a Guru
along with the Shanti-pada. Then, in course of time
they will get Vedeha-mukti, surely.
I-i-44-52. These 108 are the essence of all Upanishads

and can cut away all sins by merely hearing once.
These cause release whether read with or without
knowledge. One may give away a kingdom, wealth
etc., to one who asks, but not these 108 to just anyone
– to an unbeliever (nastika), ungrateful, of bad
conduct, one against devotion to me, deluded by
wrong scripture or lacking devotion to the Guru.
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SUKLA-YAJUR-VEDA
But they shall be taught to one devoted to service,

devotee, of good conduct, birth and wisdom. He
should be well tested. A Rik verse on this: the goddess
of knowledge came to a Brahmana and said ‘Protect
me, I am your treasure, do not teach me to one who is
jealous, dishonest and deceitful – then I shall
powerful, but give it to one who is learned, careful,
wise and celibate, after examining him’.
I-ii-1. Then Maruti asked Sri Ramachandra thus:

Please relate to me separately the Shanti-mantras of
the different Vedas, Rig etc.
Sri Rama then said: "My speech rests on my mind …

" [Vanme-Manasi….]. This is the Shanti-mantra of the
following ten Upanishads forming part of the Rig-
Veda:
1. Aitareya
2. Kaushitakibrahmana
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SUKLA-YAJUR-VEDA
3. Nadabindu
4. Atmabodha
5. Nirvana
6. Mudgala
7. Akshamalika
8. Tripura
9. Saubhagyalakshmi
10. Bahvricha
I-ii-2. "That (which lies beyond) is full" [Purnamada

….] – and so on: This is the Shanti-mantra of the
following Nineteen Upanishads, forming part of the
Sukla-Yajur-Veda:
1. Isavasya
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SUKLA-YAJUR-VEDA
2. Brihadaranyaka
3. Jabala
4. Hamsa
5. Paramahamsa
6. Subala
7. Mantrika
8. Niralamba
9. Trisikhibrahmana
10. Mandalabrahmana
11. Advayataraka
12. Paingala
13. Bhiksu
14. Turiyatita
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SUKLA-YAJUR-VEDA
15. Adhyatma
16. Tarasara
17. Yajnavalkya
18. Satyayani
19. Muktika
I-ii-3. "May (the Brahman of the Upanishads) protect

us both" [Sahanavavatu …] – and so on: This is the
Shanti-mantra of the following Thirty-Two
Upanishads, forming part of the Krishna-Yajur-Veda:
1. Kathavalli
2. Taittiriyaka
3. Brahma
4. Kaivalya
5. Svetasvatara
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SUKLA-YAJUR-VEDA
5. Garbha
6. Narayana
7. Amritabindu
8. Amritanada
9. Kalagnirudra
10. Kshurika
11. Sarvasara
12. Sukarahasya
13. Tejobindu
14. Dhyanabindu
15. Brahmavidya
16. Yogatattva
17. Dakshinamurti
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SUKLA-YAJUR-VEDA
18. Skanda
19. Sariraka
20. Yogasikha
21. Ekakshara
22. Akshi
23. Avadhuta
24. Katharudra
25. Rudrahridaya
26. Yoga-kundalini
27. Panchabrahma
28. Pranagnihotra
29. Varaha
30. Kalisamtarana
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SUKLA-YAJUR-VEDA
31. Sarasvatirahasya
I-ii-4. "May the unseen powers nourish" [Apyayantu

….] – and so on: This is the Shanti-mantra of the
following Sixteen Upanishads forming part of the
Sama-Veda:
1. Kena
2. Chandogya
3. Aruni
4. Maitrayani
5. Maitreya
6. Vajrasuchika
7. Yogachudamani
8. Vasudeva
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SUKLA-YAJUR-VEDA
9. Mahat
10. Sannyasa
11. Avyakta
12. Kundika
13. Savitri
14. Rudrakshajabala
15. Darsana
16. Jabali
I-ii-5. "May we hear with our ears the auspicious

truths of the Vedanta" [Bhadram-Karnebhih…] – and
so on: This is the Shanti-mantra of the following
Thirty-One Upanishads of the Atharva-Veda:
1. Prasna
2. Mundaka
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SUKLA-YAJUR-VEDA
3. Mandukya
4. Atahrvasiras
5. Atharvasikha
6. Brihajjabala
7. Nrisimhatapini (Purvottara)
8. Naradaparivrajaka
9. Sita
10. Sarabha
11. Tripadvibhuti-Mahanarayana
12. Ramarahasya
13. Ramatapini (Purvottara)
14. Sandilya
15. Paramahamsaparivrajaka
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SUKLA-YAJUR-VEDA
16. Annapurna
17. Surya
18. Atma
19. Pasupatabrahmana
20. Parabrahma
21. Tripuratapini
22. Devi
23. Bhavana
24. Bhasmajabala
25. Ganapati
26. Mahavakya
27. Gopalatapini (Purvottara)
28. Krishna
403
SUKLA-YAJUR-VEDA
29. Hayagriva
30. Dattatreya
31. Garuda
I-ii-6. Men who are seekers after Liberation and well-

equipped with the four requisite means ! Approach
properly, with gifts in the hands, a good teacher who
is dedicated, belonging to a good family, well-versed
in the Vedas, interested in the scriptures, of good
quality, straightforward, interested in the welfare of all
creatures, compassionate and learn in the prescribed
manner the one hundred and eight Upanishads; study
them through listening, reflection and deep absorption
continuously; the accumulated Karmas will be
dissolved, the three kinds of bodies (gross, subtle and
causal) are abandoned and like the ether of the pot
when released from its Upadhi, rise to the level of
fullness called Videha-mukti. This indeed is the
Absolute Liberation (Kaivalya-mukti). That is why
even those in the Brahma-loka, get identity with
Brahman after listening to the Upanishads from his
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SUKLA-YAJUR-VEDA
mouth. And for everyone Absolute Liberation is stated

to be (attainable) only through knowledge; not
through Karma rituals, not through Sankhya-Yoga or
worship. Thus the Upanishad.
II-i-1. Then Hanuman asked Ramachandra: What is

this Jivanmukti, Videha-mukti ? What is the authority,
means of success and purpose ? Rama said: For a
person there is bondage from doer-ship, enjoyer-ship,
pleasure, pain etc., -- their prevention is liberation in
the body. Videha-mukti (liberation without the body)
is from the destruction of Prarabdha (operative)
karma, like the space in a pot released from the
conditioning (enclosing) pot. For both the authority is
the 108 Upanishads. The purpose is eternal happiness
through the stopping of the misery of doer-ship etc.
This can be achieved by human effort just as a son is
got by putra-kama sacrifice, wealth by trade etc., and
heaven by jyotistoma.
II-ii-1-9. There are these verses: Human effort is said

to be of the two kinds: For and against the Shastras –
the former gives disaster, the latter the ultimate reality.
True knowledge does not come to one from latent
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SUKLA-YAJUR-VEDA
impressions through the world, Shastras and the body.

Such impressions are two-fold: good and bad; if you
are induced by the good, you shall reach me gradually
but quickly; the bad ones involved lead to trouble and
should be overcome with effort. The river of
impression flowing through good and bad paths, must
be turned into the good path with human effort – One
should fondle the mind-child with human effort.
When by means of practice, good impressions arise,
then the practice has been fruitful. Even when this is
in doubt, practice only the good tendencies – there
shall be no fault.
II-ii-10-15. The destruction of impressions, cultivation

of knowledge and destruction of the mind, when
practised together for long will yield fruit. If not
practised together, there will be no success even after
hundreds of years, like mantras which are scattered.
When these three are practised long, the knots of the
heart surely are broken, like lotus fibre and the stalk.
The false impression of worldly life is got in a
hundred lives and cannot be destroyed without long
practice. So avoid desire of enjoyment as a distance
with effort and practise the three.
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SUKLA-YAJUR-VEDA
II-ii-16. The wise know that the mind is bound by the

impressions, it is liberated when released well from
them. So, O Hanuman, practice the destruction of
mental impression, quickly.
II-ii-17-18. When impressions die out, the mind

becomes put out like a lamp. Whoever gives up
impressions and concentrates on Me without strain, he
becomes Bliss.
II-ii-19-23. Whether he concentrates on actions or not,

when he avoids all the desires of the heart, he is
doubtlessly liberated. He has nothing to gain from
action or inaction. If his mind is not freed from
impressions even Samadhi and Japa cannot give fruit.
The highest place cannot be got without silence free
from impressions. Sense organs like the eye go
towards external objects without voluntary impression
but because of the latent impression just as the eye
falls voluntarily without attachment on external
objects, so the man of wisdom operates in work.
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SUKLA-YAJUR-VEDA
II-ii-24-31. The sages know that Vasana comprises all

objects generated by creative faculty of the mind in
attaining or avoiding them. The very unsteady mind
which is the cause of birth, old age and death is
generated by desire for objects in excess. By the
influence of Vasana there is the pulsation of Prana,
from it comes Vasana (again) like seed and sprout. For
the tree of the human mind, the pulsation and Vasana
are two seeds – when one dies both die. Latent
impressions stop operating through detached
behaviour, avoidance of worldly thought and
realization that the body is mortal.
The mind becomes non-mind by giving up Vasanas.

When the mind does not think, then arises
mindlessness giving great peace; so long as your mind
has not fully evolved, being ignorant of the supreme
reality, perform what has been laid down by the
teacher, Shastra and other sources. Then with impurity
ripened (and destroyed) and Truth understood, you
should give up even the good impressions.
II-ii-32-37. In a Jivanmukta the destruction of the

mind is with form – in a Videhamukta it is formless –
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SUKLA-YAJUR-VEDA
when you achieve it, the mind with qualities like

friendliness will surely attain peace. The mind of the
Jivanmukta has no rebirth.
The mind is the root of the tree of Samsara which has

thousands of sprouts, branches, fruits etc. I take the
mind to be nothing but construction; make it dry in
such a way that the tree also is dried up.
II-ii-38-47. There is only one means for overpowering

mind. Shooting up of one’s mind is one’s undoing, its
destruction is good fortune. The mind of the knower is
destroyed, it is a chain for the ignorant. As long as the
mind is not defeated by means of firm practice, the
impressions jump in the heart like ghosts at night.
The impressions of enjoyment die, like lotus in winter,

for one whose mental pride is reduced and the senses
– the enemies – are defeated. One should at first
conquer the mind, hands locked in hands, teeth set on
teeth and limbs subdued. The mind cannot be
conquered without defectless reasoning (methods) by
merely sitting, just as an elephant in rut without a
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goad. The reasons (methods) well-nourished in mind-

conquest are knowledge of Vedanta, contact with good
people, giving up impressions and stopping of the
pulsation of Prana. Those who ignore these and
control the mind by force, throw away the lamp and
search in darkness by means of soot, also (try to) bind
an elephant in rut by lotus fibre.
II-ii-48-50. The tree of mind, bearing the weight of

the creepers of thought, has two seeds: the pulsation
of Prana and strong impressions. All pervasive
consciousness is shaken by the pulsation of Prana – In
contrast, by means of concentration the knowledge
arises. The Dhyana, its means, is now imparted.
Dissolving thought totally in the reverse order, think
only of the remaining pure consciousness.
II-ii-51-56. After the Apana sets and before Prana

arises in the heart, there exists the state of Kumbhaka
(immobility) experienced by Yogins. Kumbhaka in the
external form is the fullness of Prana after in-breath
disappears and out-breath arises. By repeatedly
practising meditation of Brahman without ego,
Samprajnata Samadhi will be got. The Asamprajnata
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Samadhi, loved by Yogins, is (from) the mind giving

great bliss after (all) the mental modifications
(thoughts) die away. It is valued by sages, being the
spirit devoid of the light (of ego), of the mind (of
dream) and of the intellect (in deep sleep). This
concentration is other than what is not Brahman. Full
above, below and in the middle the essence of
goodness – this state, prescribed by the Upanishads, is
the ultimate reality.
II-ii-57-60. Latent impression is that unexamined

grasping of objects by persistent imagination. What
one brings into being, through intense dispassion by
one’s self, is realized quickly, devoid of opposite
impressions. Influenced by impressions, a person
looks upon those things as reality by the peculiarity of
the impressions, the ignorant person sees the spirit
wrongly though it does not lose its own nature.
II-ii-61-68. The impure impression binds, the pure

destroys birth. The impure one is solid ignorance and
ego, causes rebirth. The restful state is like the roasted
seed, giving up the (sprout of) rebirth. Can the inner
light be sought with chewing the cud of many
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SUKLA-YAJUR-VEDA
Shastras, uselessly ? One who remains alone giving

up perception as well as non-perception is himself the
Brahman – A person cannot know Brahman by merely
learning the four Vedas and Shastras, as the ladle
cannot taste the food.
If a person does not get detachment by the bad smell

of his own body, what other cause of detachment can
be taught ? The body is very impure – the soul is pure.
When one knows the difference, what purification
need be prescribed ? Bondage is by impressions,
Moksha is their destruction – you give them up as
well as the desire for Moksha.
II-ii-69-71. Give up mental impressions of objects and

cultivate pure impressions like friendship; then,
discarding even these while acting according to them,
putting down all desires, have only the impression of
consciousness. Give up these too along with mind and
intellect; concentrate only on me.
II-ii-72-77. Contemplate me as devoid of sound,

touch, form, taste and smell, eternal, indestructible,
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SUKLA-YAJUR-VEDA
without name and family, destroying all suffering, the

nature of vision like the sky, the one syllable Om,
unsmearing though omnipresent, unique, without
bondage, forward, across, above, below, I fill ever
place.
Unborn, ageless, shining by myself, not the cause nor

effect, ever contented when the body dies away,
giving up the state of Jivanmukta, one enter the
Videhamukti stage.
So says the Rik: That supreme place of Vishnu the

sages see ever – like an eye extended in heaven. The
wise and awakened persons, free from emotions, keep
it alight.
Om – This is the Upanishad.

infinite.
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SUKLA-YAJUR-VEDA
Here ends the Muktikopanishad belonging to the

Sukla-Yajur-Veda.
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SUKLA-YAJUR-VEDA
21. Niralamba Upanishad

infinite.
1. I shall raise and answer (questions covering) all that

must be known for liquidating the misfortunes of
living beings plunged in ignorance.
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2. (1) What is Brahman?
(2) Who is God?
(3) Who is living being?
(4) What is Prakriti?
(5) Who is the Supreme Self?
(6) Who is Brahma ?
(7) Who is Vishnu ?
(8) Who is Rudra ?
(9) Who is Indra ?
(10) Who is (the god of) Death ?
(11) Who is the Sun ?
(12) Who is the Moon ?
(13) Who are the Gods ?
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(14) Who are the demons ?
(15) Who are the evil spirits ?
(16) Who are men ?
(17) Who are women ?
(18) Who are animals and so forth ?
(19) What is the immobile ?
(20) Who are the Brahmanas, etc., ?
(21) What is a caste ?
(22) What is deed ?
(23) What is a non-deed ?
(24) What is knowledge ?
(25) What is ignorance ?
(26) What is pleasure ?
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SUKLA-YAJUR-VEDA
(27) What is pain ?
(28) What is heaven ?
(29) What is hell ?
(30) What is bondage ?
(31) What is liberation ?
(32) What is to be adored ?
(33) Who is the disciple ?
(34) Who is the sage ?
(35) Who is the deluded ?
(36) What is the demoniac ?
(37) What is austerity ?
(38) Which is the supreme abode ?
(39) What is to be sought after ?
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SUKLA-YAJUR-VEDA
(40) What is to be rejected ?
(41) Who is the renouncer (Sannyasin) ?
3. (1) Brahman is the ineffable Spirit. It appears as the

Mahat (the Sankhyan Great), the ego, (the elements)
earth, water, fire, air and ether – the macrocosm and
as actions, knowledge and ends. It is non-dual and
free from all adjuncts. It is big with all powers and is
without beginning and end. It may be spoken of as
pure, good, quiescent, unqualified.
4. (2) God is the veritable Brahman that, depending on

Its power called Prakriti creates the worlds and enters
(into them) as the inner Controller of Brahma, etc.,
(He) is Ishvara, as He controls the intellect and the
sense-organs.
5. (3) The living being (Jiva) is he who, through false

superimposition, affirms ‘I am gross’ due to ‘the name
and form’ of Brahma, Vishnu, Isana, Indra, etc. (Jiva
thinks): Though I am one, due to the differences of the
causes that originate the body, the Jivas are many.
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SUKLA-YAJUR-VEDA
6. (4) Prakriti is but the power of Brahman; it is

intellectual in nature and competent to create the
variegated and marvellous world from (the matrix) of
Brahman.
7. (5) The supreme Self is Brahman alone being

altogether different from body, etc.
8-9. (6-20) Brahma, Vishnu, Indra, (the god of) Death,

the Sun, the Moon, the gods, the demons, men,
women, animals, etc.; the immobile the Brahmanas,
etc.; are that very Spirit.
10. (21) Neither skin nor blood nor flesh nor bone has
caste; To self is caste ascribed through mere usage.
11. (22) ‘I do the deeds that are done through sense-

organs’ – the deed thus done as centred in the Self
alone is the deed (in question).
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12. (23) The deed done with conceit as agent and

enjoyer, causing birth, etc., binds; The non-deed is the
obligatory and occasional action – sacrifice, holy vow,
austerity, gifts, etc., done without desire for their fruit.
13. (24) Knowledge is the immediate realization, due

to the disciplining of body and sense-organs, service
rendered to the Teacher, hearing, thinking and
meditation, that there is nothing but Spirit, the essence
of both subjects and objects, which is immutable
among the mutables like pots and clothes, the same in
all, their innermost (essence).
14. (25) Ignorance is the illusory knowledge – like

that of the snake in the rope – of Brahman that is All
in all, all-pervasive and non-dual. (This illusory
knowledge) is associated with a plurality of selves
based on the plurality of the adjuncts of bondage and
liberation, viz.; stations in life, castes, men, women,
the immobiles, mankind, (lower) animals and gods.
15. (26) Pleasure is the blissful state that succeeds the
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SUKLA-YAJUR-VEDA
knowledge of the essence of Being, Intelligence and

Bliss. (27) It (Dukha - pain) is the mere Sankalpa (or
the thinking) of the objects of mundane existence (or
of not-Self).
16. (28) Heaven is the association with the holy.
17. (29) Association with the worldly folk who are

unholy alone is hell.
18. (30) Bondage consists in imagining due to the

beginningless latent impressions of nescience, ‘I am
born, etc.’
19. Bondage consists in imagining a plunge into the

flux of existence with its possessive claims on fields,
gardens, houses, children, wives, brothers, mothers
and fathers.
20. Bondage is the conceit of egoistic agency in

regard to actions, etc.
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SUKLA-YAJUR-VEDA
21. Bondage is the imagination prompted by the

desire for the eight powers, anima, etc.
22. Bondage is the imagination prompted by the

yearning for adoring gods, men, etc.
23. Bondage is the imagination (leading to) the

practice of Yoga with its eight limbs, Yama, etc.
24. Bondage is the planning of action and duties

bound up with castes and stations of life.
25. Bondage is to imagine that Atman has qualities

like doubts, fear, etc.
26. Bondage is to plan (to acquire) knowledge, to

perform sacrifices, vows, austerity and (make)
gifts.
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SUKLA-YAJUR-VEDA
27. Bondage is to plan to devote oneself exclusively

to moksha.
28. Bondage is what springs exclusively from

imagination.
29. (31) Liberation is the attenuation, through

discrimination between the eternal and the ephemeral,
of the sense of ownership in regard to objects that
generate fleeting pleasures and pains in the
transmigratory life.
30. (32) Adorable is the teacher who leads one to

Brahman, the Spirit dwelling in all bodies.
31. (33) The disciple is Brahman indeed that remains

altogether immersed in the knowledge of the world as
obliterated by the awareness (of its ground, viz.,
Brahman).
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SUKLA-YAJUR-VEDA
32. (34) The sage is the knower of the essence of Self-

awareness present in all as their innermost (part).
33. (35) The deluded is he who is sustained by the

conceit of egoism as regards agency, etc.
34. (36) Demoniac is the austerity, rooted in

entrenched attachment, aversion, destructive violence,
hypocrisy, etc.; that torments oneself by performing
‘repetition of holy names’ and Agnihotra while fasting
and that is prompted by the desire to secure the power
of gods like Brahma, Vishnu, Indra and Isana.
35. (37) Austerity is the burning, in the fire of

immediate realization of the world’s falsity, of the
seed of imagination fashioned by the desire to secure
the power of Brahma, etc.
36. (38) The supreme abode is Brahman’s status, one

of eternal freedom, comprising Being, Intelligence,
and Bliss, beyond the qualities of the inner organ and
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SUKLA-YAJUR-VEDA
the sense-organs and the vital breaths.
37. (39) To be sought after is the essence of the pure

Spirit undetermined by space, time and objects.
38. (40) To be rejected is the thought that true is the

world other than one’s own Self that is perceived by
the false sense organs and the intellect.
39. (41) The Sannyasin (mendicant monk) is the

wandering independent ascetic who has known for
certain, in the indeterminate concentration
(Nirvikalpa-Samadhi), ‘I am Brahman’. He is led upto
it through the experiential knowledge of the contents
of Major texts like: ‘There is no plurality here’; ‘All
this is Brahman’; 'That Thou Art', etc.; after
renouncing all duties, sense of possession and the ego,
and taking refuge in the beloved Brahman. That
ascetic is liberated; he is adorable; he is the Yogin; he
is the Immense; he is the Brahmana.
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SUKLA-YAJUR-VEDA

infinite.
Here ends the Niralambopanishad belonging to the

Sukla-Yajur-Veda.
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SUKLA-YAJUR-VEDA
22. Paingala Upanishad

infinite.
I-1. Then indeed Paingala approached Yajnavalkya as

a disciple, and, having served him for twelve years,
said: Instruct me in regard to the supreme mystery of
Aloneness.
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SUKLA-YAJUR-VEDA
I-2. The eminent Yajnavalkya replied: Dear one, in the

beginning this indeed existed. It was the eternally
free, immutable, everlastingly one, secondless
Brahman, full of Truth, Knowledge and Bliss.
I-3. In it existed the primordial and indefinable

Prakriti, consisting of Gunas in a state of equipoise,
red, white and dark, resembling (the existence of)
water, silver, a man and outlines (respectively) in the
mirage oyster-shell, a stump and a mirror; what was
reflected in it was the Witness Consciousness.
I-4. Having been modified, with the preponderance of

Sattva, and named Avyakta (the Unmanifest), it
(Prakriti) became the power of concealment. What
was reflected in it became God Consciousness. He has
Maya under His control, is omniscient, is the initial
cause of creation, sustenance and dissolution (of the
world) and has the form of the sprouting world. He
manifests the entire world dissolved in Him. Due to
the power of the Karmas of living beings is the
(world) spread out like this cloth and due to their
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SUKLA-YAJUR-VEDA
exhaustion again is (the world) concealed. In Him

alone does the entire world exist as a folded cloth.
I-5.From the power of concealment controlled by God

arose the Power of Projection called Mahat. What is
reflected in it is the consciousness of Hiranyagarbha.
He has the conceit of ownership as regards Mahat and
has a body partly manifest and partly unmanifest.
I-6. From the projective power controlled by

Hiranyagarbha arose the gross power called the ego,
with the preponderance of Tamas. What was reflected
in it was the consciousness of Virat. That Virat who
has conceit in the Ego, a manifest body, and is the
Chief Person, Vishnu is the protector of all gross
things. From that Self (Virat) arose ether; from the
ether, air; from air, fire; from fire, water; from water,
earth. These five root-elements are composed of the
three Gunas.
I-7. Desiring to create, that world-Cause (God),

controlling the quality of Tamas, sought to render the
subtle root-elements gross. He bifurcated each of the
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SUKLA-YAJUR-VEDA
extremely limited elements and again made (the

halves) four-fold and added each of the five halves to
one-eighths of the other four. With those
quintuplicated elements he created endless Crores of
macrocosms and for each of these fourteen
appropriate worlds and globular gross bodies fit for
each planes of them all.
I-8. Having divided into four the Rajas part of the five
elements he made Prana with its five fold activity
from three parts of it. From the fourth part (of rajas)
he fashioned the organ of action.
I-9. Having divided into four their Sattva part, out of

the combination of three of them, he made the inner
organ with its five-fold activity. From the fourth, he
made the organs of Cognition.
I-10. From the combination of Sattva he made the

guardians of sense-organs. He cast them, having
created them into the macrocosm. Due to his
command, conjured with the ego, the Virat protected
the gross elements (of the cosmos). Commanded by
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him, Hiranyagarbha protected the subtle ones.
I-11. In the cosmos they could not, without God,

pulsate or act. He desired to vivify them. Splitting
open the macrocosm, the channels of Brahman, and
the crowns of individuals, he entered into them.
Though they were inert, like sentient (beings) they
performed each its own functions.
I-12. The omniscient Lord, conjoined with a streak of

Maya, on entering the individual bodies, and deluded
by it, became the Jiva; due to self-identification with
the three bodies (he) became both agent and reaper (of
action’s fruits). Possessing the attributes of
wakefulness, dream, deep sleep, swoon and death, like
a chain of buckets (attached to a water wheel) he
becomes troubled and as it were is born and dies,
revolving like a potter’s wheel.
II-1. Now Paingala asked Yajnavalkya: How did the

omnipotent Lord of all worlds, the author of their
manifestation, sustenance and dissolution become Jiva
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SUKLA-YAJUR-VEDA
II-2. Yajnavalkya replied: I shall speak distinguishing

between the forms of the Jiva and of God, following
the generation of the gross, subtle and causal bodies.
Listen with exclusive attention. Employing parts of
quintuplicated gross elements, the Lord made
individual and collective gross, bodies, respectively.
Earthy are the skull, skin, intestines, bones, flesh and
nails. Watery are the blood, urine, saliva, perspiration
and so forth. Fiery are hunger, thirst, heat, lassitude,
sexual union, etc. Airy are the movements, the
transporting, breathing, etc. Ethereal are lust, anger,
etc. The gross body with skin, etc.; is a combination
of all this, fashioned through deeds; (it is) the basis of
states like childhood, etc., conceit and numerous
failings.
II-3. Then he (God) manifested Prana (the Principle of

life) from the non-quintuplicated aggregate of the
three Rajas parts of the gross elements. The
modification of the life principle are the Prana, Apana,
Vyana, Udana and Samana. The subordinate functions
of Prana are named Naga, Kurma, Krikara, Devadatta
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SUKLA-YAJUR-VEDA
and Dhananjaya. Their bases are the heart, the anus,

navel, throat and all the limbs. With the fourth part of
the Rajas of Akasa, he manifested the organ of action.
Its functions are (performed by) the tongue, the hands,
the feet, the anus and the generative organ. The
objects of these are speech, grasping, movement,
excretion and (sex) enjoyment. Similarly from the
aggregate of the three Sattva parts of the elements, he
manifested the inner organ. Its functions are the mind,
the intellect, thought and the ego. The objects of these
are imagination, determination, memory, conceit and
investigation. Their bases are the throat, the mouth,
the navel, the heart and the junction of the eye-brows.
With the fourth part of the Sattva of the elements, he
manifested the sense of Cognition. Its functions are
the ears, the skin, the eyes, the tongue and the nose.
Their objects are sound, touch, form, taste and smell.
The overlords of the organs (of perception and action)

are the directions, the wind, the sun, Prachetas,
Asvins, Fire, Indra, Upendra, Death, the moon,
Vishnu, Brahma and Sambhu.
II-4. Now, there are five sheaths, that of food, of vital

breaths, of mind, of knowledge and of bliss. The
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SUKLA-YAJUR-VEDA
sheath of food comes into being from the essence of

food alone, develops by it, and is dissolved in the
earth that is predominantly of the nature of food. That
alone is the gross body. The five breaths, Prana, etc.;
together with the five organs of actions constitute the
sheath of vital breaths. The sheath of mind is the mind
together with the organs of cognition. The sheath of
knowledge is the intellect together with the organs of
cognition. These three sheaths constitute the subtle
body. The sheath of bliss is the knowledge of one’s
essence. This is the causal body.
II-5. The eight-fold city (the total subtle body)

consists of the five organs of cognition, the five
organs of action, the five breaths, the five elements
like ether, etc., the five-fold inner organ, desire, action
and Tamas.
II-6. Vishva (is) the self of knowledge, a reflection of

sat, the empirical (being), having conceit in the gross
body of the waking state. The field of actions (or born
of actions) is also a name of Vishva.
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SUKLA-YAJUR-VEDA
II-7. By God’s command, the Sutratman

(Hiranyagarbha) entered the subtle body of the
individual and supervising the mind became the
Taijasa. Taijasa is the appearance. Dream fashioned is
a name of Taijasa.
II-8. By God’s command (the Self) with the adjunct of

Maya together with the Unmanifest, entering the
individual causal body became Prajna. The Prajna is
undifferentiated, real, ‘Having conceit-in-deep-sleep’
is the name of Prajna.
II-9. Texts like Tattvamasi declare the identity with

Brahman of the real Jiva concealed by ignorance and
part of the unmanifest; not of the other two, the
empirical and the illusory Jivas (in the waking and
dream-state).
II-10. The Consciousness reflected in the inner organ

participated in the three states. Merged in the states of
wakefulness, dream and deep sleep, like a chain of
buckets attached to the water wheel, and afflicted, he
(the Jiva) is as it were born and dead.
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SUKLA-YAJUR-VEDA
II-11. Now there are five states – Wakefulness, dream,

deep sleep, swoon and death. The wakeful state
consists in the cognition of objects like sound, etc.; by
means of the organs of cognition like ears, etc.; when
aided by the respective (guardian) deities. The Jiva
stationed at the junction of the eye-brows and
pervading the whole (body) from the foot to the head
becomes the agent of all kinds of activities like tilling
and heaving. Also the reaper of their respective fruits.
Migrating to the other world(s) alone he reaps the fruit
of (his) activities. Tired due to activities, like an
emperor, he takes to the way leading to the inner
chamber (a new body).
II-12. When the instruments of (cognition and action)

cease to operate, the dream state comes into being in
which there is knowledge of objects and their
cognition due to the half-awakened impressions of the
waking state. There, Vishva himself, due to the
cessation of empirical activities, moving in the system
of nerves and becoming Taijasa, enjoys freely the
rarity of the world consisting of latent impressions
which he illumines with his light.
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SUKLA-YAJUR-VEDA
II-13. The instrument of deep sleep is mind alone. Just

as a bird, exhausted by random flights, folds its wings
and moves towards its nest, so the Jiva, too, sporting
in the spheres of wakefulness and dream and
exhausted, plunges into ignorance and enjoys its own
bliss.
II-14. The (state of) swoon is like that of death with

the sense organs stirring due to fear and
unconsciousness when struck with a club, stick, etc.,
accidentally.
II-15. Different from the states of wakefulness, dream,

deep sleep and swoon and occasioning fear to all Jivas
from Brahma down to a clump (of grass, etc.,) and
resulting in the fall of the body is the state of death.
II-16. Withdrawing the organs of action and cognition

and the vital breaths corresponding to varied objects,
and attended by desires and actions, and enveloped in
ignorance and (the subtle) elements, the Jiva goes to
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SUKLA-YAJUR-VEDA
another world. Due to the ripening of the fruits of

prior actions, like a worm caught up in a whirl pool
(the Jiva) now wins rest.
II-17. As a result of past good deeds, at the end of

many lives, men seek liberation. Then resorting to a
teacher of Self-realization and (faithfully) serving him
long one inquiries into bondage and liberation.
II-18. Bondage results from lack of inquiry; liberation

results from inquiry. Therefore investigate at all times.
One’s own nature may be determined through
superimposition and its repudiation. Therefore always
inquire (into the nature of) the individual Self and the
supreme Self. When the state of Jiva and that of the
world are sublated, Brahman alone, non-different
from the inner Self, remains.
III-1-2. Then Paingala said to Yajnavalkya: Set forth

the explanation of the major text(s) [Maha-vakyas].
Yajnavalkya replied: Thou art That; Thou That art;
Thou Brahman art; I am Brahman – One should
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SUKLA-YAJUR-VEDA
meditate thus.
III-3. The expressed sense of the word ‘tat’ is the

world-cause, marked by ‘other-ness’ (mediacy),
having Being, Consciousness and Bliss as his
characteristics, Maya as his adjunct and omniscience,
etc., as his features. The very same with awareness
mixed up with the inner sense, the object of the I-
notion, is the expressed meaning of ‘tvam’. Rejecting
the adjuncts of the supreme (God) and the Jiva, viz.:
Maya and avidya, the indicated sense of tat and tvam
is Brahman, non-different from the inner Self.
III-4. ‘Hearing’ is investigation into the import of

propositions like ‘That Thou art’ and ‘I am Brahman’.
Reflection is the exclusive dwelling on the content of
what has been heard. Meditation is the fixing of the
mind one-pointedly on the reality, made doubtless
through investigation and reflection. Concentration,
resembling a flame in a windless spot, is the thought
(chitta) whose content is solely the object meditated,
exclusive of the agent, and the act, of meditation.
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SUKLA-YAJUR-VEDA
III-5. Then (mind’s) modifications referring to the

Self, though shooting up, remain uncognised; they are
only inferred from memory. By this (Samadhi) alone
are dissolved Crores of deeds accumulated in the
course of beginningless transmigratory existence.
Through skilful practice, thence, then, flow, in a
thousand ways, streams of nectar. Therefore, the best
knowers of Yoga call (this) Concentration
dharmamegha, cloud of virtues. When the meshes of
latent impressions are entirely obliterated by virtue of
it and the accumulation of deeds, good and evil,
pulled up by their roots, the proposition (whose
content was) earlier mediated on generates unimpeded
and immediate realization (resembling, in its
certitude) the gooseberry in the palm (of one’s hand).
Then one becomes liberated in life.
III-6. God desired the non-quintuplication of the

quintuplicated elements. Leading the effected
macrocosm and the worlds included in it to their
causal state, unifying the subtle organs of action, vital
breaths, organs of cognition and the four-fold inner
sense, reducing all elemental (effects) to the five-fold
cause, (he) dissolves in (due) order the earth in water,
water in fire, fire in air, air in ether, ether in the ego,
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SUKLA-YAJUR-VEDA
the ego in the Mahat, the Mahat in the unmanifest and

the unmanifest in the Spirit (Purusha). Due to the
dissolution of the adjuncts, Virat, Hiranyagarbha and
God are dissolved in the supreme Self.
III-7. Having become non-quintuplicated through the

attenuation of (the accumulated) deeds and the
ripening of good deeds, and one with the subtle
(body), returning to the cause and its cause, the gross
body generated by deeds done through the
quintuplicated gross elements becomes non-
quintuplicated and gets dissolved in the immutable
inner Self. Vishva, taijasa and Prajna dissolve in the
same due to the dissolution of their adjuncts.
III-8. The microcosm consumed in the fire of

knowledge together with (its) causes is dissolved in
the supreme Self. Therefore the Brahmana should
concentratedly dwell on the identity (of the contents)
of the terms tat and tvam. Thence, when the clouds are
dispelled as the sun (shines forth), the Self is
manifested.
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SUKLA-YAJUR-VEDA
III-9-10. Meditating on the Self, of the size of a

thumb, in the centre (of the heart ?) like a smokeless
flame, meditate on the illumining Self in the centre,
immutable and immortal. The silent sage Liberated-
in-life, sits meditating till sleep, till death; he is the
blessed one who has performed his duty.
III-11. Giving up the status of Liberation-in-life, when

one’s body is consumed by time, he reaches the status
of disembodied liberation like the wind becoming
stirless.
III-12. That immortal and certain (one), devoid of

sound, touch, form, taste or smell, without beginning
and end, beyond the Mahat, alone remains without
impurity and suffering.
IV-1. Then Paingala asked Yajnavalkya: How does a

knower (Jnanin) act ? How does he stay in repose ?
IV-2. Yajnavalkya replied: One seeking liberation,
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SUKLA-YAJUR-VEDA
having acquired freedom from egotism, etc.; takes 21

generations (of his ancestors and descendants) across
the (sea of samsara). The knower of Brahman by
himself alone does so 101 generations.
IV-3. Know the Self to be the rider in the chariot; the

body verily to be the chariot; the intellect to be the
charioteer and the mind to be the reins.
IV-4. The senses, the wise say, are the horses; the
objects are what they range over; the hearts are the
moving many-storeyed mansions.
IV-5. The great sages aver that the Self combined with
sense-organs and mind is the experiencer. Therefore in
the heart, immediately, is Narayana well-established.
IV-6. Upto (the exhaustion of) the operative deeds, the

homeless liberated Self, behaves like the Slough of a
snake, like the moon (in the sky).
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IV-7. Shedding the body in a holy spot or (may be) in

the home of an eater of dog’s flesh, (the liberated one)
attains Isolation.
IV-8. Afterwards, make an offering of his body to the

cardinal points or bury (his body). Mendicancy is
prescribed for the male, never for the other.
IV-9. No observance of (the period of) pollution, no

burning (of the corpse), no offering of rice balls or of
water, no fortnightly rites (are laid down) for a
mendicant who has become Brahman.
IV-10. There is no burning of what is (already)

consumed, just as there is no cooking of what is
(already) cooked. For one whose body is consumed in
the fire of knowledge there is neither ceremonial rice
offering nor any (other) rite (of obsequies).
IV-11. As long as the adjuncts (body, etc.,) persist, let

one wait upon the teacher. Let him treat the wife of
the teacher and his children as he does the teacher
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himself.
IV-12. When with the knowledge, ‘I am That !’ ‘I am

That’ -- I, whose mind is pure essence, is pure Spirit,
is long-suffering – wisdom is won, when the object of
knowledge, the supreme Self, is established in the
heart; when the body is dissolved in the state of
achieved Peace, then one becomes destitute of the
luminous mind and intellect.
IV-13. Of what use is water to one who has had his fill
of ambrosia ? Similarly, (for one) who has known his
Self, of what use are the Vedas ? No duty remains for
the Yogin who has had his fill of the ambrosia of
knowledge. If duty be there, he is no knower of Truth.
Though stationed at a distance, he is not distant;
though embodied, he is disembodied; he is the
omnipresent inner self.
IV-14. Making the heart pure, contemplating the well-

being (of all), one must experience supreme joy in the
thought, ‘I am the supreme, the All’.
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IV-15. As there is non-difference when water is

poured in water, milk in milk and ghee in ghee, so is
the case with the individual Self and the supreme Self.
IV-16. When the body is burned by knowledge and

knowledge becomes infinite in form, then the knower
consumes the bondage of Karma in the fire of
Brahman-Knowledge.
IV-17. Thence (follows the state of) the holy non-

dual(Reality), named the Supreme Lord, like unto the
stainless sky. Self’s nature, abiding without adjuncts,
is as (that of) water mixed with water.
IV-18. Like the ether the Self in the subtle body. The
inner Self like air is not perceived. That stirless inner
Self perceives the external (manifold) with the torch
of (objective) knowledge.
IV-19. The knower, dead, no matter due to whatever

(form of) death, is dissolved (in Brahman that is) like
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SUKLA-YAJUR-VEDA
the all-pervasive sky.
IV-20. This dissolution he knows in truth as of the

pot-space (in the infinite space). He attains (the status
of) the self-sustained light of all-pervasive knowledge.
IV-21. Standing on one foot, let man do austerities for

a 1000 years; but (that austerity) is less than one
sixteenth of this Yoga of meditation.
IV-22. This is knowledge; this is to be known; one

wishes to know all that. Were he to live (even) for a
1000 years, he would not reach the end of the
Shastras.
IV-23. What should be known is just the Imperishable;

(but) life is fleeting. Avoiding the labyrinths of
Shastras, meditate on the Truth (alone).
IV-24. Action are endless – purification, mutterings,

(of holy names), sacrifices, pilgrimage to holy places.
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SUKLA-YAJUR-VEDA
These (are valid) only till Truth is won.
IV-25. As regards the great-souled ones, the sure

cause of liberation is (the knowledge) ‘I am
Brahman’. The two words determining bondage and
liberation are ‘mine’ and ‘not mine’.
IV-26. The import of ‘mine’ binds the living being; he

is liberated by that of ‘not mine’. When the mind is
dementalised, no longer is duality cognised.
IV-27. When dementalisation is achieved, That

becomes the supreme status. Wherever, then, the mind
goes, there, verily, is the supreme status.
IV-28. Thus, there, everywhere, is Brahman well-

established. For one who holds ‘I am not Brahman’ no
liberation is possible; (it is as futile) as striking the
sky with clenched fists or a
hungry man’s chewing the chaff.
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SUKLA-YAJUR-VEDA
IV-29. Whoso studies the Upanishad as a rule (every

day) is purified by fire (as it were); by air; by the sun;
by Vishnu; by Rudra. He has bathed in all sacred
waters. He is versed in all the Vedas; has performed
all the sacred rites taught by all the Vedas. He has
ritually muttered Lacs of Itihasas and Puranas and one
Lac times Rudra’s (tantras). He has muttered a million
times the sacred syllable, OM. He redeems ten
generations of his line, past and future. He purifies the
rows of diners of which he is a number. He becomes
great. He is purged of the sins of Brahmin-slaughter,
drink, stealth, adultery with (even a) teacher’s spouse
and of association with those who are guilty of these.
IV-30. That supreme Status of Vishnu spread out, like

an eye, in the sky, the enlightened ones always
behold.
IV-31. The wise, ever vigilant and diligent in praise

richly glorify That supreme Status of Vishnu.
IV-32. OM-Truth – This is the secret teaching.
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SUKLA-YAJUR-VEDA

infinite.
Here ends the Paingalopanishad belonging to the

Sukla-Yajur-Veda.
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SUKLA-YAJUR-VEDA
23. Paramahamsa
Upanishad

infinite.
1. “What is the path of the Paramahamsa Yogis, and

what are their duties ?” – was the question Narada
asked on approaching the Lord Brahma (the Creator).
To him the Lord replied: The path of the
Paramahamsas that you ask of is accessible with the
greatest difficulty by people; they have not many
exponents, and it is enough if there be one such.
Verily, such a one rests in the ever-pure Brahman; he
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SUKLA-YAJUR-VEDA
is verily the Brahman inculcated in the Vedas – this is

what the knowers of Truth hold; he is the great one,
for he rests his whole mind always in Me; and I, too,
for that reason, reside in him. Having renounced his
sons, friends, wife, and relations, etc., and having
done away with the Shikha, the holy thread, the study
of the Vedas, and all works, as well as this universe,
he should use the Kaupina, the staff, and just enough
clothes, etc., for the bare maintenance of his body, and
for the good of all. And that is not final. If it is asked
what this final is, it is as follows:
2. The Paramahamsa carries neither the staff, nor the

hair-tuft, nor the holy thread nor any covering. He
feels neither cold, nor heat, neither happiness nor
misery, neither honour, nor contempt etc. It is meet
that he should be beyond the reach of the six billows
of this world-ocean. Having given up all thought of
calumny, conceit, jealousy, ostentation, arrogance,
attachment or antipathy to objects, joy and sorrow,
lust, anger, covetousness, self-delusion, elation, envy,
egoism, and the like, he regards his body as a corpse,
as he has thoroughly destroyed the body-idea. Being
eternally free from the cause of doubt, and of
misconceived and false knowledge, realising the
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SUKLA-YAJUR-VEDA
Eternal Brahman, he lives in that himself, with the

consciousness “I myself am He, I am That which is
ever calm, immutable, undivided, of the essence of
knowledge-bliss, That alone is my real nature.” That
(Jnana) alone is his Shikha. That (Jnana) alone is his
holy thread. Through the knowledge of the unity of
the Jivatman with the Paramatman, the distinction
between them is wholly gone too. This (unification) is
his Sandhya ceremony.
3. He who relinquishing all desires has his supreme

rest in the One without a second, and who holds the
staff of knowledge, is the true Ekadandi. He who
carries a mere wooden staff, who takes to all sorts of
sense-objects, and is devoid of Jnana, goes to horrible
hells known as the Maharauravas. Knowing the
distinction between these two, he becomes a
Paramahamsa.
4. The quarters are his clothing, he prostrates himself

before none, he offers no oblation to the Pitris
(manes), blames none, praises none – the Sannyasin is
ever of independent will. For him there is no
invocation to God, no valedictory ceremony to him;
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SUKLA-YAJUR-VEDA
no Mantra, no meditation, no worship; to him is

neither the phenomenal world nor That which is
unknowable; he sees neither duality nor does he
perceive unity. He sees neither “I” nor ‘thou”, nor all
this. The Sannyasin has no home. He should not
accept anything made of gold or the like, he should
not have a body of disciples, or accept wealth. If it be
asked what harm there is in accepting them, (the reply
is) yes, there is harm in doing so. Because if the
Sannyasin looks at gold with longing, he makes
himself a killer of Brahman; because if the Sannyasin
touches gold with longing, he becomes degraded into
a Chandala; because if he takes gold with longing, he
makes himself a killer of the Atman. Therefore, the
Sannyasin must neither look at, nor touch nor take
gold, with longing. All desires of the mind cease to
exist, (and consequently) he is not agitated by grief,
and has no longing for happiness; renunciation of
attachment to sense-pleasures comes, and he is
everywhere unattached in good or evil, (consequently)
he neither hates nor is elated. The outgoing tendency
of all the sense-organs subsides in him who rests in
the Atman alone. Realising “I am that Brahman who
is the One Infinite Knowledge-Bliss” he reaches the
end of his desires, verily he reaches the end of his
desires.
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SUKLA-YAJUR-VEDA

infinite.
Here ends the Paramahamsopanishad belonging to the

Sukla-Yajur-Veda.
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SUKLA-YAJUR-VEDA
24. Satyayaniya Upanishad

infinite.
1. The mind alone is the cause of bondage and

liberation of the people; (the mind) attached to the
objects of the senses leads them to bondage; freed
from the objects it leads them to liberation. (Thus) it
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SUKLA-YAJUR-VEDA
has been declared.
2. If that attachment of the mind of a person to the

objects of the senses is directed towards Brahman,
who shall not be liberated from bondage ?
3. The mind (chitta) alone is worldly life; hence it

should be purified with effort. As the mind is, so he
becomes. This is the eternal secret.
4. One who knows not the Veda realizes not that

omnipresent One (Brahman); one who knows not
Brahman reaches not that supreme abode. He who
realizes that the omnipresent god (Vishnu), the
omniscient one, the prop of all (Vasudeva) (is
himself), that sage, seer of reality, attains the state of
wisdom while living (vipratvam).
5. Then (observing in the four disciplines) those

Brahmanas well-versed in the Veda and untouched by
desires, who ponder over the eternal supreme
Brahman (realize Brahman). (A person desiring
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liberation) who is quiescent, self-subdued, has

renounced all sensory pleasures, is forbearing, well
versed in the scripture, is known as equanimous, has
discarded the primary desires (for wealth, wife and
progeny) and is free from the debts (to the manes,
etc.,), coming to realize the Atman, shall live,
observing silence, in some stage of life or other as the
Kutichaka (or Paramahamsa).
6. Then entering into the final stage of life (i.e.

Sannyasa) he may possess five (small) things (matras)
as is proper.
7. He should possess as long as he lives (the five

things, namely) a three-fold staff (of bamboo), sacred
thread, garment consisting of a loin-cloth, sling and
holy ring of sacred grass.
8. These fire are the things pertaining to an ascetic (of

the Kutichaka order); (to all ascetics the inward
possessions are five, namely, the ‘a’, ‘u’, ‘m’, the
bindu and the nada constituting Om.) This matra
(namely the five constituents) is heard in the Pranava
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SUKLA-YAJUR-VEDA
(Brahman). Till the final exit (of the vital breath) the
ascetic shall not abandon (the twofold five matras);
even at death (the five external matras) shall be buried
with him.
9. The sign of Vishnu (i.e. means leading to liberation)

is said to be twofold, the external and the internal. If
one of them is discarded (the ascetic) is without doubt
fallen.
10. The threefold staff is an emblem (leading to)

Vishnu; it is a means of attaining liberation by learned
Brahmanas as ascetics. It is the extinction of all
worldly characteristics – thus runs the Vedic teaching.
11-12. Then indeed, Oh Brahmana, there are four

kinds of ascetics, namely Kutichaka, Bahudaka,
Hamsa and Paramahamsa. All these bear the signs of
Vishnu (i.e. they strive for liberation), wear tuft and
sacred thread, are pure in mind, consider their own
Self as Brahman, are intent on worship (of God) in the
form of pure consciousness, practise muttering of
prayers and the principal and secondary disciplines
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SUKLA-YAJUR-VEDA
(Yama and Niyama), are of good conduct and (thus)

become exalted. This is declared in a Vedic verse: The
Kutichaka, Bahudaka, Hamsa and Paramahamsa
ascetics are different in their way of life; all these
possess the signs of Vishnu, the external and internal,
which are always visible and invisible (respectively).
Practising the five devotional acts (yajnas), having
penetration into the Vedanta, observing the rites
(appropriate to the station in life), resorting to the
spiritual lore, abandoning the tree (of worldly life) but
having recourse to its root-cause (namely Brahman),
renouncing its flowers (of rituals) but enjoying its
(true) essence, sporting in Vishnu (i.e. leading the life
spiritual), delighting in Vishnu, freed (from external
worship), identifying themselves with Vishnu, they
realize the omnipresent Vishnu.
13. Worship during the three junctures of the day

(Sandhyas) bathing according to capacity, presenting
libations of water to the manes, cleansing (i.e.
purifying oneself with water), waiting upon (the
deities with prayers) – these five devotional acts (the
Kutichaka) shall perform till death.
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SUKLA-YAJUR-VEDA
14. With ten Pranavas and seven mystic words

(vyahritis) the four-footed Gayatri along with its
‘head’ is the prayer to be recited during the three
Sandhyas.
15. The practice of yoga consists of the constant

single-minded devoted service of Vishnu, the Guru;
non-injuring by word, thought and deed is the
devotional act of penance (tapoyajna).
16. It is declared that the devotional act of studying

the scripture (Svadhyaya-yajna) consists of reciting
the various Upanishads. The attentive reciting of Om
offers the (concept of the individual) Self in the fire of
the (non-dual) Brahman.
17. The devotional act of possessing spiritual wisdom

(Jnana-yajna) is to be known as the very best of all
yajnas. (The Paramahamsas) have Jnana (true
knowledge) for the (emblematic) staff, Jnana for the
tuft and Jnana for the sacred thread.
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SUKLA-YAJUR-VEDA
18. He whose tuft consists of Jnana and the sacred

thread too of that (Jnana) has all the characteristics of
a Brahmana – thus is the injunction of the Veda.
19. Then indeed, Oh Brahmana, these mendicant

monks are as they appear (i.e. unclad, as when they
were born). They should desire to remain as a tree,
having gone beyond passion, anger, greed, delusion,
false pride, pride, envy, ‘mine-ness’ and egotism; and
having discarded honour and dishonour, blame and
praise; and when cut down (like a tree) they shall not
complain. Thus these wise men become immortal here
(in this world) itself. This has been said in the Vedic
verse: Having taken leave of his kinsmen and son with
good will and not seeing them again, enduring the
pairs (of opposites, heat and cold, etc.,) and quiescent
he shall turn eastward or northward and proceed on
foot.
20-22. (Equipped with) a (water) vessel and staff,

seeing four cubits of ground alone before him,
wearing sacred thread and tuft or remaining shaven-
headed, having a family (of his body alone), and
receiving from people alms unbegged or begged for
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SUKLA-YAJUR-VEDA
bare sustenance’ having a vessel made of clay, wood,

gourd or strung leaves as originally provided, and
clothed with a garment of hemp, silk, grass, a patched
one, (deer-)skin or a leafy one strung or unstrung;
shaving his head alone at the junction of the seasons
without removing hair below and in the arm pits and
never the tuft; he shall reside in a fixed place for four
months (of the rainy season) during which the inward
soul, the omnipresent Purusha (Vishnu) is asleep (in
the milky ocean).
23. When (God, Vishnu) has risen (from sleep), the

ascetic may reside in one place to carry out his work
(such as study, meditation or Samadhi) for the other
eight months or he may go about (as a mendicant
monk). (During the journey) he may stay (for short
periods) in a temple, a hut where the ritual fire is kept,
the shade of a tree, or a cave, without attachment and
unnoticed by the people. He shall be quiescent like
fire when fuel is exhausted and he shall not give or
cause trouble to any one anywhere. (On seeing one
equal to or inferior to him he shall not shrink nor
consider any one existing as different from himself).
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SUKLA-YAJUR-VEDA
24. If a person has realized that he is the Atman non-

different from the universal Self, what can he wish
for, and to fulfil which desire need he torture his body
(by various kinds of austerities) ?
25. A wise-man knowing this (truth) and thus a

knower of Brahman shall have this consciousness. He
shall not worry himself with many words; for it is
only torturing language.
26. Having discerned the knowledge of Brahman he

should wish to remain with dispassion (lit. with the
innocence of the child); a sage has realized the Atman
when he has the lore of Brahman and dispassion.
27. When all desires which cling to the heart have

been shed, then the man becomes immortal and he
enjoys the (bliss of) Brahman here (itself).
28. Then indeed, Oh Brahman, he who abandons this

asceticism which is the highest spiritual life, becomes
a child-murderer, a murderer of a Brahmana, a killer
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SUKLA-YAJUR-VEDA
of an embryo, a great sinner. He, who abandons this

steady life pertaining to Vishnu (i.e. the external and
internal discipline in spiritual life), becomes a thief, a
seducer of his preceptor’s wife, treacherous to a
friend, ungrateful; he is denied all (auspicious)
worlds. This has been declared in the Vedic verse – A
thief, a drinker of spirituous liquor, a seducer of his
preceptor’s wife and one treacherous to his friend get
purified by expiation; (but) one who abandons the
sign of Vishnu, external or internal, which he was
possessing, will never be purified in spite of all his
self-exertions.
29. Abandoning the sign of Vishnu-worship, external

or internal, he who resorts to his stage of life or no
(prescribed) stage at all, or returns (to his former way
of living prior to renunciation) – to that great fool
(and to people of his kind) there is no liberation seen
even in tens of millions of eons.
30. Abandoning all other stages of life a wise man

should live for long in the stage of life leading to
liberation. There is no liberation possible to one who
has fallen from the stage leading to final beatitude.
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SUKLA-YAJUR-VEDA
31. Having embraced asceticism, if one does not

remain observing its laws, he is to be known as ‘fallen
from grace’ (arudhachyuta) – such is the Vedic
injunction.
32. Then indeed, Oh Brahmana, when (a wise man)

has embraced this age old spiritual life pertaining to
Vishnu and remains without transgressing it, he
becomes self-controlled, worthy of being remembered
as auspicious, a (true) knower of the world, a knower
of the Vedanta, a knower of Brahman, omniscient,
self-luminous; he becomes the supreme God
Brahman, he redeems from (the misery of) worldly
life his ancestors, relations by marriage, (other)
kinsmen, associates and friends.
33. When a wise man renounces the world, those

belonging to his family become blessed in this world,
a hundred generations before him and three hundred
generations after him.
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SUKLA-YAJUR-VEDA
34. The scripture says that a very pious mendicant

monk redeems thirty generations of his family after
him, thirty generations before him and thirty
generations after those that follow (the first thirty).
35. The Vedic teaching is that the ancestors of (a wise

man) are redeemed if he were to say that he has
renounced even while his final breath remains in his
throat (i.e. just before death).
36. Hence, Oh Brahmana, wise men have said that

this age old lore of the Self, the discipline pertaining
to Vishnu, shall not be expounded till one has oneself
realized (the goal) and (that) not to one who has not
studied the Veda, has not the conviction of the Self,
has not freed himself from attachment, has not
become pure, has not approached (to receive this of
his own accord), and who has not made earnest efforts
(to know them). This has been said in a Vedic verse
(as well):
Once (Brahma-)Vidya approached (the god) Brahma

and said: ‘Guard me, I am your treasure. Do not
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SUKLA-YAJUR-VEDA
reveal me to one who is envious, crooked or crafty.

Thus shall I be of potent strength’.
37. This discipline of the Atman pertaining to Vishnu

(i.e. this lore to realize Brahman) shall be revealed to
a person after a careful test as to whether he is of pure
conduct, attentive, intelligent, observes celibacy and
has approached (the Guru of his own accord for
receiving instruction).
38. With those ascetics who have been taught (the

scripture) by a Guru and who do not honour him in
word, thought and deed, the Guru does not dine;
similarly (good ascetics) do not eat the food (from
houses where the ill-mannered receive alms). Such is
the (injunction of the) scripture.
39. The Guru is the supreme righteousness (Dharma);

the Guru alone is the sole means (of liberation). He
who honours not his Guru who gives (initiation into)
the single syllable (Om which is Brahman) has all his
scriptural learning, penance and spiritual wisdom
oozed out as water from an unbaked clay vessel.
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SUKLA-YAJUR-VEDA
40. He who has supreme faith in God and the same

faith in his Guru is a knower of Brahman, who
reaches supreme beatitude. Such is the teaching of the
Veda. Thus (ends) the Upanishad.

infinite.
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SUKLA-YAJUR-VEDA
Here ends the Satyayaniyopanishad belonging to the

Sukla-Yajur-Veda.
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SUKLA-YAJUR-VEDA
25. Subala Upanishad

infinite.
LESSON ONE: THE SUBSISTENCE AND

DISSOLUTION OF THE UNIVERSE
1-3. The Unqualified Brahman: They say – ‘What
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SUKLA-YAJUR-VEDA
existed ?’ He replied ‘Neither the existent nor the non-

existent. From that Tamas was born; from Tamas was
born Bhitadi (Prakriti – Matter), from it space, from
space air, from air fire, from fire water and from water
earth.
This became the Egg; which existing for just a year

became two-fold – earth below and sky above.
Between was Divine Man with a thousand heads,
eyes, feet and arms (Virat-purusha).
4-6. He at first created the death of all creatures,

having three eyes, heads and feet, armed with an axe.
Brahma was afraid – he entered Brahma himself, he
created seven mental sons – they created seven Virats,
the pro-creators.
His face was Brahmana, arms were made into

Kshatriya, thighs became the Vaishya, Sudra was born
from the feet, air and vital air (Prana) from his ear, all
this is from his heart.
Thus the First Section
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SUKLA-YAJUR-VEDA
1. From the Apana were created Nisadas, Yakshas etc.,

from the bones mountains, from the hair plants and
trees, from the forehead Rudra (of anger).
2. The breath of this great being became Rik and other

Vedas, phonetics, kalpa (the manual of ritual),
grammar, etymology, metre, logic, astronomy,
exegetic, law, comments, glosses etc.
3. The golden light in which dwell the self, all worlds

made itself into two – woman and man. Becoming
Deva created Devas, becoming Rishi created Rishis,
also Yakshas etc., as well as wild as wild and domestic
animals, bull and cow, horse and mare, male and
female donkey, earth and the boar.
4. At the end, becoming Vaisvanara (fire), he burned

(destroyed) all creatures – earth was absorbed in
water, water in fire, fire in air, air in ether, ether in
sense organs, they in subtle elements, they in Prakriti,
Prakriti in Mahat, Mahat in Avyakta, Avyakta in
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Akshara, Akshara in Tamas, it in God. Then there is

neither existent nor non-existent. This is the doctrine
of dissolution (as given in) Vedas.
Thus the Second Section
LESSON TWO: THE FOURTH PRINCIPLE
1. In the beginning, this was non-existent. The man of

wisdom does grow, meditating upon the Atman which
has no birth, no rising, nor setting, unestablished,
having no sound, touch, form, taste, smell, decay nor
any thing bigger.
2. Without vital breath, face, ears, speech, mind,

radiance, eyes, name, lineage, head, hands or feet,
smoothness, blood, measurability, neither long, short
nor gross, nor atomic, shoreless, beyond description,
not open, nor illuminable, nor closed, without inside
or outside; it neither eats nor is eaten.
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3. One can achieve (realize) this only by means of

truth, charity, undying austerity, celibacy, detachment
with six parts. He shall observe the three, self control,
munificence and compassion. His vital airs do not
depart but merge here in Brahman.
Thus the Third Section
1. In the midst of the heart, is a mass of red flesh in

which is the Dahara of Lotus (in shape), blossoming
in many ways like lily – there are ten holes in the
heart where the vital airs are established.
2. When the (Jiva) is connected with Prana, then he

sees rivers and cities of many kinds; when with
Vyana, he sees Devas and Rishis; with Apana,
Yakshas etc.; with Udana, the celestial worlds, gods,
Skanda and Jayanta; with Samana, wealth also; with
Vairambha (Prana) sees what is seen, heard, eaten and
not eaten, visible and invisible.
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3. Then these Nadis become hundred; from these,

branch out seventy two thousand Nadis, in which the
self sleeps and makes noises, in the second sheath he
sleeps and sees this world and the other, hears all
sounds – this they call clarity. Prana defends the body.
The Nadis are filled with green, blue, yellow, red and
white blood.
4. This Dahara lotus is blooming in many ways like a

lily and like hair, so also the Nadis are placed in the
heart. The divine self sleeps in the great sheath when
there are no desires, no sleep even, there are no Devas
or their worlds, Yagas, Mother, Father, kinsmen, no
thieves or Brahmana-killer. All this is water – Again
by the same path, he returns to wakefulness, this
Samraj.
Thus the Fourth Section
1. The supreme being assigns places to their owners –

the Nadi is their link. The eye is the owner in the body
amidst the elements – what is seen in the divinity –
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the artery is the link. He that is in the eye, in the sun,

artery, vital air, knowledge, bliss, heart’s sky – he that
moves inside all these is the self. Meditate on that self
that is ageless, deathless, fearless, endless.
2. The ear is the owner in the body amidst the

elements, (the guardians of) the quarters the deity, the
artery is the link. He that is in the ear, audible objects,
in the quarters etc., -- he that moves inside all this is
the self. Meditate on that self who is ageless,
deathless, fearless, painless, endless.
3. The nose is the owner in the body, the smellable is

the elemental. The earth is the deity, the artery is the
link. He that is in the nose etc., -- meditate on him.
4. The tongue is the owner of the body, the savourable

is the elemental. Varuna is the deity; the artery is the
link. He that is in the tongue etc., -- meditate on him.
5. The skin is the owner of the body, the touchable is

the elemental, Vayu is the deity, the artery is the link.
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He that is in the skin etc., -- meditate on him.
6. The mind is the owner, the thinkable things are the

elemental, the moon is the deity, the artery is the link.
He that is in the mind etc., -- meditate on him.
7. Intellect is the owner, the cognizable is the

elemental. Brahma the deity etc. He that is in the
intellect etc., -- meditate on him.
8. Ego is the owner – object of the ‘I’ concept is the

elemental, Rudra the deity – He that is the ego –
meditate on him.
9. Speech the owner, utterable the elemental, fire the

deity – He that is – meditate on him.
10. The mind stuff is the owner, the apprehensible is

the elemental, the Jiva is the deity – meditate on him.
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11. The hands are the owners, what is grasped is the

elemental, Indra the deity – He that is in the hands
etc., -- meditate on him.
12. The feet are the owners, the destination is the

elemental, Vishnu the deity – He that is in the feet
etc., -- meditate on him.
13. The male organ is the owner, the delectable is the

elemental, Prajapati is the deity – He that is in the
male organ etc., -- meditate on him.
14. He is the omniscient, almighty, inner ruler, source

of all, waited on by all bliss but does not wait on bliss;
waited on by Vedas and Shastras, but not waiting on
them; whose food all this is but who is never food;
agent and governor of all leadings, made of food-soul
of elements, made of Prana – soul of sense-organs,
made of mind; soul of thought, made of knowledge –
soul of time, made of bliss – soul of dissolution.
15. There is oneness – how can there be duality – No
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mortality – how immortality ? Not cognisant inwardly

or outwardly, or both ways – not a mass of
knowledge, neither knowing nor not knowing.
Thus the Fifth Section
LESSON THREE
1. In The beginning there was nothing here – These

creatures are born sans root and support.
2-3. Narayana is the eye as well as the visible, ear as

well as the audible, nose and the scentable, tongue and
the tastable, skin and the tactile, mind and the
thinkable, intellect and its contents, ego and its field,
speech and its contents, hands, feet, their fields, anus
and genital – all are Narayana. Supporter, ordainer,
transformer – all is He.
4. Adityas, Rudras, Maruts, Vasus, Asvins, Rik, Yajus,
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Sama, Mantras, Agni, oblation – all are Narayana, so

also mothers, fathers etc.
5. Viraja, Sudarsana, Jita, Saumya, Amogha, Kumara,

Amrita, Satya, Madhyama, Nasira, Sisura, Asura,
Surya, Bhasvati are the names.
6. Roars, sings, blows, rains – Varuna, Aryama,

Chandra, kala, kavi, Dhata, Brahma, Indra, Days and
Half-days, moments as well as ages – all are He.
7. All this is Purusha only – the past and the future –

that high place of Vishnu – the Suris (sages) look
upon this always like the eye spread in the sky. The
sages without mental conflict enhance its glory.
This is the doctrine of liberation according to the

Vedas.
Thus the Sixth Section
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LESSON FOUR: THE NATURE OF THE INNER

CONTROLLER
1. The unborn, sole, immortal being inside the body,

whose body is the Earth and who moves inside the
body unknown to the Earth, who moves inside water,
as the body unknown to it, who moves inside fire
unknown to it, who moves inside air unknown to it, so
also inside Mind, Intellect, Ego, Chitta (mind-stuff),
Avyakta (unmanifest), Akshara (imperishable), Death
– He is the inner, sinless, self, divine Narayana.
2. This he (Adibrahma) imported to Apantaratamas

(Vishnu), Vishnu to Brahma, he to Ghorangiras who
gave it to Raikva who gave it to Rama. He gave it to
all living beings. Such is the doctrine of Nirvana
according to Vedas.
Thus the Seventh Section
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SUKLA-YAJUR-VEDA
LESSON FIVE: THE SELF IN THE BODY
In this body of fat, flesh, moisture is placed this pure

self of all, within the cave. The wise behold the
immortal, luminous bliss, bodiless and imponderable,
enshrined in this cave, the master of all, formless,
massed splendour, pure, detached, divinely shining,
the self that exceeds and whose form is imponderable.
They behold it by sublation in this body that is as
fickle as bubbles in water, empty like the plantain
pith, a city in the sky, a painted wall, very much
conditioned.
Thus the Eighth Section
1-14. Then Raikva asked, ‘Sir, into what do all things

set ?’ He answered ‘The visible disappears in the eye,
it is resolved (in the self) in the eye. The visible
disappears in the sun, it is resolved in the sun. What
disappears in the Virat (cosmic Man) is resolved in the
self in the Virat. What disappears in the Prana is
resolved in the Prana. What disappears in Vijnana
(cognition) is resolved (in the self) in the Vijnana.
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What disappears in Ananda is resolved in Ananda

(Bliss). What disappears in the Turiya is resolved in
Turiya. That self is immortal, fearless, painless,
infinite seedless. (All things are) resolved in that self’
– so said he.
15. He who knows this seedless (Brahman) himself

becomes seedless. He does not get birth and death, is
not deluded, nor pierced or burned; does not tremble
or get angry – they say he is the self – the burner of
all.
16. This self is not got by hundreds of expositions, not

by great learning, nor by reliance on intellectual
knowledge, nor through power of memory, Vedas,
sacrifices, austerities, Sankhya or Yoga, Ashramas,
elucidation, laudation and exercises. The Vedic
scholars achieve it, having become calm, restrained,
withdrawn, tolerant and concentrating.
Thus the Nineth Section
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SUKLA-YAJUR-VEDA
Then Raikva asked, ‘Sir, in what are all these

established, He replied ‘In the Rasatalas’. He asked
‘In what are the Rasatalas woven, warp and woof ?’
‘In the Bhu regions’.
‘In what are Bhu woven ?’ ‘In Suvar’.
‘In what are Suvar woven ?’ ‘In Mahar’.
‘In what are Mahar woven ?’ ‘In Janas’.
‘In what are Janas woven ?’ ‘In Tapas’.
‘In what are Tapas woven ?’ ‘In Prajapati’s region’.
‘In what are these woven ?’ ‘In Brahma’s region’.
All the worlds are extended, warp and woof, in the

Brahman, like gems in a string – Thus he
spoke.
Whoever knows these worlds as extended in the self,
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indeed, becomes the self. This is the doctrine of

Nirvana of the Vedas.
Thus the Tenth Section
LESSON SIX: THE UPWARD PATH
Then Raikva asked him, ‘Sir, this mass of knowledge

moving upwards, what place does he leave when
departing upwards ?’ He replied ‘In the centre of the
heart is a red mass of flesh – in it a small white lotus,
blooming like a lily in many ways. In its centre is a
sea with a shining space in the middle. Four arteries
are these – Rama, Arama, Iccha, Apunarbhava
(pleasing, not pleasing, desire and not born again). Of
these Rama leads to the world of merit through merit,
Arama to the world of demerit through demerit. By
Iccha, one reaches what one thinks of. By
Apunarbhava he breaks through the sheath (Kosa)
then the cranium, earth, water, fire, air, ether, mind,
elements, Mahat, Avyakta, akshara, Mrityu. This
Mrityu becomes one with the supreme deity. Beyond
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that there is neither being nor non-being, nor their

combination. This is the doctrine of Nirvana of the
Vedas.
Thus the Eleventh Section
LESSON SEVEN: SAMADHI
From Narayana, arose raw food (Ignorance of Atman)

(at the beginning of Brahma’s day); at the end of the
day (the deluges) is cooked in Aditya. Flesh etc., are
again cooked in the gastric fire. Eat only what is fresh,
not meant for another – do not beg for it.
Thus the Twelfth Section
1. The sage should desire to be with child-like nature,

which is unattached, faultless. Through silence,
learning, free from obligation is got aloneness.
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Prajapati said, ‘Knowing the great place, one should

live at the base of a tree, ill-clad, friendless, alone in
Samadhi desiring the self alone, having won all
desired objects, desireless, desires eroded. He is not
afraid of elephants, lions, flies, mongoose, snakes etc.,
knowing as forms of death. One should remain like a
tree; he shall not become angry even when cut down,
or tremble, like stone, like sky, he shall remain with
truth.
2. The heart of all smells is Earth, of tastes water, of

forms fire, of touchless air, of sounds ether. Avyakta is
the heart of all movements, Mrityu of all Sattvas
(living beings). Death indeed becomes one with the
supreme Deity. Beyond it there is neither being nor
non-being nor their combination – this is the doctrine
of Nirvana of the Vedas.
Thus the Thirteenth Section
LESSON EIGHT
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SUKLA-YAJUR-VEDA
The earth is indeed the food, water is the eater; water

is the food, fire the eater; fire is the food, air is the
eater; air is the food, ether the eater; mind the food,
intellect the eater; intellect the food, Avyakta the
eater; Avyakta the food, Akshara (imperishable) is the
eater, Akshara the food, Death is the eater – it
becomes one in the supreme deity beyond which there
is neither existence nor non-existence – this is the
Vedic doctrines of liberation.
Thus the Fourteenth Section
LESSON NINE: BURNING THE PRINCIPLES

(BASES)
The Raikva asked, ‘Sir, this mass of knowledge, the

spirit – when he departs, which does he burn ?’ The
reply, ‘He burns Prana, Apana, Vyana, Udana,
Samana, Vairambha, Mukhya, Antaryama, Prabhanja,
Kumara, Syena, Sveta, Krishna, Naga, also Prithvi
etc., from Jagarita upto Turiya; Lokaloka, dharma and
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SUKLA-YAJUR-VEDA
adharma; regions without the sun, without limits and

light – Mrityu becomes one with the supreme deity –
this is the Vedic lecture of liberation’.
Thus the Fifteenth Section
LESSON TEN: IMPARTING BRAHMAVIDYA
The secret doctrine of Subala, should not be taught to

one who is not tranquil, one who is not son or
disciple, one who stays for less than a year, whose
family and character are unknown.
To one supremely devoted to god and so to the

preceptor, these ideas reveal themselves, to the great
soul !
This is the doctrine of liberation according to Vedas.
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Thus the Sixteenth Section

infinite.
Here ends the Subalopanishad belonging to the Sukla-

Yajur-Veda.
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26. Tara Sara Upanishad

infinite.
CHAPTER – I
1. Hari Om. Brihaspati asked Yajnavalkya: “That

which is called Kurukshetra is the place of the
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SUKLA-YAJUR-VEDA
sacrifice of the Devas and the spiritual seat of all

beings. Therefore where should one go in order that
he may cognise Kurukshetra, the place of the sacrifice
of the Devas and the spiritual seat of all beings ?” (To
which Yajnavalkya replied): “Avimukta is
Kurukshetra, the place of the sacrifice of the Devas
and of the study of Brahman, because it is there that
Rudra initiates one into the Taraka Brahman when
Prana (life) goes out. Through this, one becomes
immortal and the enjoyer of Moksha. Therefore one
should always be in the midst of that place Avimukta
and should never leave, O Reverend Sir, Avimukta.”
Thus said Yajnavalkya.
2. Then Bharadvaja asked Yajnavalkya: “What is

Taraka ? What is that which causes one to cross (this
mundane existence)”. To which Yajnavalkya replied:
“Om Namo Narayanaya is the Taraka. It should be
worshipped as Chidatma. Om is a single syllable and
of the nature of Atman. Namah is of two syllables and
is of the nature of Prakriti (matter). Narayanaya is of
five syllables and is of the nature of Parabrahman. He
who knows this becomes immortal. Through ‘Om’, is
Brahma produced; through ‘Na’ is Vishnu produced;
through ‘Ma’ is Rudra produced; through ‘Na’ is
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SUKLA-YAJUR-VEDA
Ishvara produced; through ‘Ra’ is the Anda-Virat (or

Virat of the universe) produced; through ‘Ya’ is
Purusha produced; through ‘Na’ is Bhagavan (Lord)
produced; and through ‘Ya’ is Paramatman produced.
This Ashtakshara (eight syllables) of Narayana is the
supreme and the highest Purusha. Thus is the Rig-
Veda with the first foot (or half).
CHAPTER – II
That which is Om is the indestructible, the supreme

and Brahman. That alone should be worshipped. It is
this that is of the eight subtle syllables. And this
becomes eight, being of eight forms. ‘A’ is the first
letter; ‘U’ is the second; ‘M’ is the third; Bindu is the
fourth; Nada is the fifth; Kala is the sixth; Kalatita
(that beyond Kala) is the seventh; and that which is
beyond these is the eighth. It is called Taraka, because
it enables one to cross this mundane existence. Know
that Taraka alone is Brahman and it alone should be
worshipped”. The (following) verses may be quoted
here:
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SUKLA-YAJUR-VEDA
1. “From the letter ‘A’ came Brahma named Jambavan

(the bear). From the letter ‘U’ came Upendra, named
Hari.
2. From the letter ‘M’ came Shiva, known as

Hanuman. Bindu is named Ishvara and is Satrughna,
the Lord of the discuss itself.
3. Nada should be known as the great Lord named

Bharata and the sound of the conch itself. From Kala
came the Purusha himself as Lakshmana and the
bearer of the earth.
4. Kalatita is known as the goddess Sita Herself. That

which is beyond is the Paramatman named Sri Rama
and is the highest Purusha.
All this is the explanation of the letter Om, which is

the past, the present and future and which is other than
these (viz.,) Tattva, Mantra, Varna (colour), Devata
(deity), Chhandas (metre), Rik, Kala, Sakti and Srishti
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SUKLA-YAJUR-VEDA
(creation). He who knows this becomes immortal.

(Thus is) Yajur-Veda with the second foot”.
CHAPTER – III
Then Bharadvaja asked Yajnavalkya: “Through what

Mantra is Paramatman pleased and shows his own
Atman (to persons) ? Please tell this”. Yajnavalkya
replied:
1. Om. He who is Sri-Paramatman, Narayana and the

Lord described by (the letter) ‘A’ and is Jambavan (the
bear) and Bhuh, Bhuvah and Suvah; Salutation to Him
!

Lord described by (the letter) ‘U’ and is Upendra (or)
Hari and Bhuh, Bhuvah and Suvah; Salutation to
Him !
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SUKLA-YAJUR-VEDA

Lord described by (the letter) ‘M’ and is of the form
of Shiva (or) Hanuman and Bhuh, Bhuvah and Suvah;
Salutation to Him !
4. Om. He who is Sri-Paramatman, Narayana, the

Lord of Satrughna of the form of Bindu and the Bhuh,
Bhuvah and Suvah; Salutation to Him !

Lord, and is Bharata of the form of Nada and the
Bhuh, Bhuvah and Suvah; Salutation to Him !

Lord, and is Lakshmana of the form of Kala and the
Bhuh, Bhuvah and Suvah; Salutation to Him !

Lord, and is Kalatita, the Goddess Sita, of the form of
Chit and the Bhuh, Bhuvah and Suvah; Salutation to
Him !
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SUKLA-YAJUR-VEDA

Lord that is beyond that (Kalatita), is the supreme
Purusha and is the ancient Purushottama, the eternal,
the immaculate, the enlightened, the emancipated, the
true, the highest bliss, the endless, the secondless and
the all-full – that
Brahman is myself. I am Rama and the Bhuh, Bhuvah

and Suvah; Salutation to Him !
He who has mastered this eightfold Mantra is purified

by Agni; he is purified by Vayu; he is purified by the
sun; he is purified by Shiva; he is known by all the
Devas. He attains the fruit of reciting Itihasas,
Puranas, Rudra (Mantras), a hundred thousand times.
He who repeatedly remembers (or recites) the
Ashtakshara (the eight-syllabled Mantra) of Narayana
gains the fruit of the recitation of Gayatri a hundred
thousand times or of Pranava (Om) a myriad of times.
He purifies (his ancestors) ten (degrees) above and
(his descendants) ten (degrees) below. He attains the
state of Narayana. He who knows this (attains) the
state of Narayana).
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SUKLA-YAJUR-VEDA
Like the eye (which sees without any obstacle) the

things spread (in the sky), the wise ever see this
supreme seat of Vishnu. Brahmanas who are
spiritually awake praise in diverse ways and
illuminate the supreme abode of Vishnu. Thus is the
Upanishad. (Thus is) the Sama-Veda with the third
foot. Hari Om Tat Sat !

infinite.
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SUKLA-YAJUR-VEDA
Here ends the Tarasara Upanishad belonging to the

Sukla-Yajur-Veda.
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27. Trisikhi Brahmana

Upanishad

infinite.
A Brahmin called ‘Trishiki Brahmana’ went to the

land of Sun God and asked him, “Oh God, What is
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body? What is soul? What is the cause and what is

Athma?” 1
The Sun God replied:
You have to realize that all this is Shiva. Because only

Shiva is ever clean, who is devoid of any blemishes,
and who is everywhere and for whom there is no
second. He is the only one who creates everything by
his light and similar to the fire appearing in different
forms on different pieces of steel, he appears in
different forms. If you ask, to what he gives light, the
answer would be, Brahmam which is denoted by the
word, “Sath”, and which is merged with ignorance
and illusion. That Brhamam gave rise to, “that which
is not clear”. “That which is not clear” gave rise to,
“Mahat (great)”. “Mahat” gave rise to egoism. Egoism
gave rise to “Five Thanmathras”. That “Five
Thanmathras” gave rise to “Five Bhoothas” viz earth,
water, fire air and ether.
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SUKLA-YAJUR-VEDA
1. Ether is consciousness viz mind, wisdom, self will,

and egoism
2. Air is Samana, Udhana, Vyana, Apana and Prana

which are the airs in the body.
3. Fire is ears, skin, eyes, tongue and nose.
4. The concept of water is feelings of sound, touch,

view, taste and smell.
5. Earth is words, hands, legs and other physical

organs.
6. Ether which is the concept of wisdom is decision,

behavior and self esteem.
7. The actions related to air are uniting, changing of

places, taking, hearing and breathing.
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SUKLA-YAJUR-VEDA
8. The actions related to fire are the feeling of touch,

sight, taste, view and sound. These also depend on
water.
9. The actions related to earth are talking, giving,

taking, going and coming.
10. The actions of the Prana Thanmathra (Symbolic

soul) are the organs for doing work and organs for
earning wisdom.
11. Egoism is limited to mind, brain and the will to

do.
12. The micro aspects of the symbolic soul (Prana

Thanmathra) are giving place, scattering, seeing,
uniting and being firm.
These twelve are the aspects of philosophy, early
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SUKLA-YAJUR-VEDA
concept of godliness and early concept of physical

existence. Chandra, Brahma, directions, air, sun,
Varuna, Aswini devas (divine doctors), Fire, Indra
(king of devas), Upendra, Prajapathi and Yama (God
of death) are the Gods of the organs and senses who
travel like soul in these twelve aspects. 1
[Slokas 2 & 3 are not available.]
From there, Earth came in to existence, embracing

one thing with the other, pervading by criss-cross
connections, step by step as the result of Pancha
Boothas (Five aspects of earth, air, water, fire and
ether) gained life. 4
In that earth, plants, climbers, food and four types of

pindas (body centers) arose. The root sections of the
body are taste, blood, flesh, fat, bones, nerves and
semen. 5
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SUKLA-YAJUR-VEDA
Some Pindas arose because of their own interaction

and some Pindas arose because of the interaction of
Pancha Boothas. In this that Pinda called “Anna
Mayam (area of food)” is in the area of the belly. 6
In the middle of this body is the heart which is like the

lotus flower with its stalk. The Gods for management,
egoism and action are in there. 7
The seed for this is the thamo guna (baser qualities)

pinda which is passion oriented and solidified (does
not move or change). This is the world with its varied
nature and is situated in the neck. 8
The inside looking happy Athma (soul) is on the

summit of the head and is situated in the Parama
Patha place. This is in its earth like form and shines
with great strength. 9
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SUKLA-YAJUR-VEDA
The state of awakening is every where. The state of

dream is also is there in the state of wakefulness. The
state of sleep and the state of higher knowledge
(Thuriya) is not there in other states. 10
Similar to the tastes pervading in all parts of a good

fruit, Shiva Shakthi pervades every where. 11
Similarly all kosas (area of the body) are within

Annamaya Kosa. Similar to the kosam is the soul.
Similar to the soul is Shiva. 12
The living being is one with feelings. Shiva is one

without feelings. The kosas are the places of feelings
of living being. And they give rise to states of
existence. 13
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SUKLA-YAJUR-VEDA
Similar to the fact that churning of water produces

ripples and foam, by churning of mind several painful
thoughts are produced. 14
By performing duties, the living being, becomes the

slave to those duties. By forsaking them, he attains
peace. He becomes one, who sees the world in
southern path. 15
The living being with egoism and self esteem is

indeed Sadashiva. The living being attains that type of
illusion because of his company with the ignorant
soul. 16
He attains hundreds of yonis (female reproductive

organ) and stays there because of familiarity. Like a
fish traveling in between the banks of a river, he keeps
on traveling till he attains salvation. 17
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Over passage of time due to the wisdom of the

knowledge of the soul, he turns on the northern path
and step by step goes up. 18
When he is able to send his soul power to his head

and does permanent practice of Yoga, he gets wisdom.
Because of wisdom, his yoga acts. 19
Once Yoga and wisdom become stable in him, he

becomes a yogi. He will never be destroyed. He
would see Lord Shiva in his deficiencies and will not
see deficiencies in Lord Shiva. 20
To get results of yoga, it has to be done without any

other thought. Without practice you will not succeed
in Yoga or wisdom. The yogi will not get the results
out of these also. 21
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SUKLA-YAJUR-VEDA
So by practice of yoga, mind and soul should be

controlled. The Yogi should cut off the problems in
yoga similar to the cutting of material with a sharp
knife. 22
[Slokas 23 to 145 are not available.]
With pure knowledge of Athma (soul) the sensory

organs should be controlled. We should always
meditate on Para Vasudeva who is the greatest soul.
146
Kaivalya (salvation) is attained by the selected and

sorted form of meditation on shape and form. If a yogi
is able to meditate at least for a small time on
Vasudeva while he is in the Kumbhaka stage of
Pranayama, the sins that he has done in seven births
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SUKLA-YAJUR-VEDA
will be destroyed. You have to understand that the

portion from belly to the heart is the wakeful action.
In the neck, there exists the action of the dream. In
between the Jaws exists the sleep. Thuriya exists in
between the eyelids. That action of synthesis with
Parabrahmam which is much above thuriya exists in
the skull top middle called Brahmarandra. There in
the foremost thuriya corner of thuriya , the soul is
called Vishnu. When one meditates in the very pure
Paramakasa (great ether), he should meditate on that
Adhokshaja who shines for ever with the light of
crores of Suns, as sitting in the lotus of his own heart.
Otherwise he has to meditate on that Viswa
Roopi(One who is of the form of universe), who has
several forms, several faces, several planks with
several armaments, several eyes which shine like
crores of suns, several colours and who is peaceful
and also very angry. All the mental preoccupations of
a Yogi who meditates in such a manner will be
completely calmed down. That Yogi who meditates on
that indestructible matter which shines like God’s
grace in the center of the heart, on that ultimate truth
which is beyond Thuriya, on that Sun who is the form
of wisdom which is immeasurable and unending, on
that being who is like a shining lamp in a windless
place and on that being who is like the shine of
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SUKLA-YAJUR-VEDA
unprocessed gems, would have salvation in his grip.

147-157
To that Yogi who is able to see and experience the

shine of that deva with the universal macro or micro
form or atleast a small portion of him in his lotus like
heart, all the occult powers like Anima would be very
much within his reach. 158-159
One has to understand that the realization of the

universal truth of the unity of Jeevathma (Soul) and
Paramathma (God) which is that “I am Brhamam and
Brahmam is me" is he real state of Samadhi (an
enlightened state of meditation where all the thought
process are unified with God). That man becomes
Brahmam and he does not take another birth. 160-161
The one who examines such principles with

detachment becomes like a fire without wood and
becomes one with himself. 162
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SUKLA-YAJUR-VEDA
Since his mind and soul does not have anything to

catch hold of (get attached), he becomes stable in the
form of wisdom, and his soul melts like a piece of salt
and he merges in to the sea of pure consciousness. 163
He sees the word which is a thing of passion and

magic like a dream. In the natural state that Yogi
stands without changing as him to himself and attains
the nude form in his sleep and attains salvation. 164

infinite.
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SUKLA-YAJUR-VEDA
Here ends the Trisikhi-Brahmanopanishad belonging

to the Sukla-Yajur-Veda.
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28. Turiyatita Avadhuta

Upanishad

infinite.
1. Now the grandfather of all people (the god Brahma)

respectfully approaching his father, Adinarayana
(Lord Vishnu) said, ‘What is the path of the Avadhutas
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SUKLA-YAJUR-VEDA
after the Turiyatita stage, and what is their standing ?’

To him replied the Lord Narayana: Wise sages
consider that one who remains in the path of the
Avadhuta is very rare in the world and (such sages)
are not many; if one becomes (an Avadhuta) he is ever
pure, he is indeed the embodiment of dispassion; he is
indeed the visible form of wisdom and he is indeed
the personification of the Veda (Vedapurusha). He is a
(truly) great man, as his mind abides in me alone.
Indeed I too abide in him. In due order, having been
first a hut-dwelling ascetic (Kutichaka), he reaches the
stage of a mendicant monk (Bahudaka); the mendicant
monk attains to the stage of a Hamsa ascetic; the
Hamsa ascetic (then) becomes the highest kind of
ascetic (Paramahamsa). (In this stage) by
introspection he realizes the entire world (as non-
different from his Self); renouncing all personal
possessions in (a reservoir of) waters, (such things as)
his emblematic staff, water pot, waist band, loincloth
that covers (his privities) and all ritualistic duties
enjoined on him (in a previous stage); becoming
unclad (lit. clothed by the points of the compass);
abandoning even the acceptance of a discoloured,
worn out bark garment or (deer) skin; behaving
thereafter (after the stage of the Paramahamsa) as one
subject to no mantras (i.e. performing no rituals) and
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SUKLA-YAJUR-VEDA
gives up shaving, oil bath, the perpendicular mark of

sandal paste on the forehead, etc.
2. He is one terminating all religious and secular

duties; free of religious merit or otherwise in all
situations; giving up both knowledge and ignorance;
conquering (the influence of) cold and heat, happiness
and misery, honour and dishonour; having burnt up in
advance, with the latent influence (vasana) of the
body, etc., censure, praise, pride, rivalry, ostentation,
haughtiness, desire, hatred, love, anger, covetousness,
delusion, (gloating) joy, intolerance, envy, clinging to
life, etc.; viewing his body as a corpse, as it were;
becoming equanimous effortlessly and unrestrainedly
in gain or loss; sustaining his life (with food placed in
the mouth) like a cow; (satisfied) with (food) as it
comes without ardently longing for it; reducing to
ashes the host of learning and scholarship; guarding
his conduct (without vaunting his noble way of life);
disowning the superiority or inferiority (of any one);
(firmly) established in non-duality (of the Self) which
is the highest (principle) of all and which comprises
all within itself; cherishing the conviction, ‘There is
nought else distinct from me’; absorbing in the Self
the fuel (of concept) other than the secret known only
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SUKLA-YAJUR-VEDA
by the gods; untouched by sorrow; unresponsive to

(worldly) happiness; free of desire for affection;
unattached everywhere to the auspicious or the
inauspicious; with (the functioning of) all senses at
standstill; unmindful of the superiority of his conduct,
learning and moral merit (dharma) acquired in the
previous stages of his life; giving up the conduct
befitting caste and stage of life (Vanaprastha);
dreamless, as night and day are the same to him; ever
on the move everywhere; remaining with the body
alone left to him; his water-pot being the watering-
place (only); ever sensible (but) wandering alone as
though he were a child, madman or ghost; always
observing silence and deeply meditating on his Self,
he has for his support the propless (Brahman);
forgetting everything (else) in consonance with the
absorption in his Self; this Turiyatita sage reaching the
state of the Avadhuta ascetic and completely absorbed
in non-duality (of the Atman) (finally) gives up his
body as he has become one with Om (the Pranava):
such an ascetic is an Avadhuta; he has accomplished
his life’s purpose. Thus (ends) the Upanishad.
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SUKLA-YAJUR-VEDA

infinite.
Here ends the Turiyatitavadhutopanishad belonging to

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SUKLA-YAJUR-VEDA
29. Yajnavalkya Upanishad

infinite.
1. Now King Janaka of the Videhas respectfully

approached the sage Yajnavalkya and said: ‘Revered
Sir, expound to me renunciation’. Yajnavalkya said:
Having completed the stage of a celibate student one
may become a house-holder. From the stage of the
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SUKLA-YAJUR-VEDA
house-holder he may become a forest-dweller

(Vanaprastha) and then renounce. Or else he may
become a mendicant monk from the stage of a celibate
student or a house-holder or a forest-dweller. (There is
also the provision that) a person may renounce
worldly life that very day on which distaste for it
dawns on him, whether he is not observing vows
(before the stage of renunciation) or observes them,
whether he has undergone the prescribed ablution on
completing the disciplined studentship or not, whether
he is one who has discontinued maintaining ritual fire
at the death of his wife (Utsannagni) or one who does
not maintain the ritual fire (anagnika).
2. Some (law givers) prescribe the sacrifice called

Prajapatya (of which god Brahma is the presiding
deity, prior to a twice-born embracing renunciation).
But (though thus prescribed) he may not do so. He
shall only perform the sacrifice Agneyi (whose
presiding deity is Agni, the god of fire). For Agni is
the vital breath (Prana). Thereby he helps
(strengthens) the vital breath. (Then) he shall perform
the Traidhataviya sacrifice (whose presiding deity is
the god Indra). By this sacrifice the three vital fluids
(become strong like fire), namely the Sattva (semen),
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SUKLA-YAJUR-VEDA
Rajas (blood) and Tamas (the dark one).
(Having performed the sacrifice in the prescribed

manner he shall smell the holy fire, reciting the
following mantra): ‘Oh Fire, this (vital breath) is your
source; as you are born at the proper time (of the year)
you put on effulgence. Knowing him (the Atman, your
ultimate source) may you merge (with the Prana, your
source). May you increase our wealth (of transcendent
knowledge)’. So reciting the mantra he shall smell the
fire. This is the source of fire, this vital air. ‘(May
you) go unto fire (your source). Svaha’. Thus alone
the mantra says.
3. Having procured the holy fire (from the house of a

well-versed Vedic scholar) in the village he shall be
directed to smell the fire as described previously. If he
does not get the ritual fire he may offer oblations in
the waters. For water is (presided over by) all the
gods. Reciting ‘I offer the oblation to all the gods,
Svaha’, he should tender the oblations and picking up
(a small portion of) the offered oblation which is
mixed with ghee, he shall eat it, as this is beneficial.
(Before eating the offered oblation he shall recite) the
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SUKLA-YAJUR-VEDA
mantra of liberation (namely Om) which he shall

realize as (the essence of) the three Vedas. He shall
adore Brahman (Existence, Knowledge and Bliss) as
that (connoted by Om). Cutting off the tuft of hair and
sacred thread he shall recite thrice ‘I have renounced’.
(The royal sage Janaka accepted this elucidation by
saying) ‘Indeed, so it is, revered Yajnavalkya’.
4. (Then prompted by King Janaka) the sage Atri

asked Yajnavalkya: How is one without the sacred
thread (by wearing which alone he can perform
rituals) a Brahmana ? Yajnavalkya replied: This alone
is his sacred thread (the conviction), ‘That (Self-
effulgent) Atman (I am)’. He shall then ceremoniously
sip water (thrice with the mantra, ‘Reach the sea,
Svaha’, having previously discarded his tuft and
sacred thread). This is the method (to be adopted by
those who renounce the world).
5. Then (in the case of those entitled to renunciation)

the mendicant monk wearing (ochre) coloured
garment, with shaven head, accepting nothing (except
food for bare sustenance), pure, injuring none (in
thought, word and deed), (austerely) living on alms,
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SUKLA-YAJUR-VEDA
becomes fit for realizing Brahman. This is the path of

the mendicant monks. (In the case of the Kshatriyas
and others not entitled to renunciation, they may seek
liberation) by the path of the brave (by courting death
in the battle-field), or fast (unto death as a discipline),
or enter into water (to rise no more), or enter fire or
exhaustion). (For those entitled to renunciation) this
way has been prescribed by the god Brahma; the
ascetic who has renounced the world (Sannyasin)
following this path realizes Brahman. Thus (it is
stated in the Vedanta). ‘Thus indeed it is, revered Sir,
Yajnavalkya’, (appreciated the royal sage Janaka).
6. There are the well known sages called

Paramahamsas (as in the days of yore, the sages)
Samvartaka, Aruni, Svetaketu, Durvasas, Ribhu,
Nidagha, Dattatreya, Suka, Vamadeva, Harita and
others, wearing no distinguishing marks, with conduct
beyond the ken (of worldly people) and who behaved
as though bereft of their senses though (perfectly)
sane.
7. Averse to others’ wives and (desire to stay in) towns
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SUKLA-YAJUR-VEDA
and discarding all these, namely, the threefold staff

(bamboo), the water vessel, (the earthen plate) used
for a meal, the ceremonial purification with water, the
tuft and the sacred thread, internally as well as
externally, in the waters reciting ‘Bhuh, Svaha’, (the
Paramahamsa) shall seek the Atman.
8. Possessing a form as one new-born (i.e. unclad)

unaffected by pairs (of opposites, such as heat and
cold, pleasure and pain); accepting nothing (except
alms, for bare sustenance); well established in the path
of the truth of Brahman; of pure mind; receiving alms
into the mouth (lit. into the vessel of the belly) at the
prescribed time in order to sustain life, becoming
equanimous at gain and loss (of alms), drinking water
from the vessel of hand or from a water vessel,
begging alms but to store in the belly; devoid of any
other vessel; the watering place serving as water
vessel; sheltering, equanimous at gain and loss of it, in
an abode which is free from disturbance and is
solitary (such as) an unoccupied house, a temple, a
clump of (tall) grass (or hay stack), an ant-hill, the
shade of a tree a potter’s hut, a hut where ritual fire is
kept, the sandy bank of a river, a mountain thicket, a
cave, a hollow in a tree, the vicinity of a water fall or
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SUKLA-YAJUR-VEDA
a piece of clean ground, without residing in a fixed

abode; making no efforts (for gainful activity) and
deeply intent on the uprooting of good and bad actions
– such a sage who finally gives up his body in the
state of renunciation is indeed a Paramahamsa. Thus
(it has been declared).
9. The mendicant monk who is unclad (lit. clothed by

the points of the compass), salutes none, has no desire
for wife or son and is above aim and non-aim
becomes the supreme God. Here there are the verses:
10. To one who has become an ascetic earlier and who

is equal to him in characteristics, obeisance ought to
be paid (by an ascetic) and never to any one else.
11. Even ascetics are seen who are careless, whose

minds are in outward phenomenal things, are tale-
bearers, eager to quarrel and whose views are
condemned by the Veda.
12. If an ascetic remains in identity with the highest
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SUKLA-YAJUR-VEDA
self-effulgent Brahman which is beyond name, etc.,

then to whom shall he, the knower of the Atman, pay
obeisance ? Then the activity (of bowing) ought not to
be done.
13. (If an ascetic is convinced that) the supreme God

has entered into beings as the individual Self, then he
may fully prostrate on the ground before dog,
outcaste, cow or donkey.
14. What possibly is charming in a woman who is a

doll made of flesh, in a cage of limbs which is moved
by machinery and who is a conglomerate of tendons
bones and joints ?
15. Are the eyes (of a woman) charming when we

look at them after dissection into skin, flesh, blood
and tears ? Why then do you get infatuated in vain ?
16. Similarly, Oh sage, is seen of the pearl necklace

which shines bright (adoring women) in the onrush of
the Ganga water down the shining slopes of the Meru
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SUKLA-YAJUR-VEDA
mountain.
17. In cemeteries (situated) in remote places the same

breast of a woman is eaten in due course by dogs as if
it were a small morsel of food.
18. Having (attractive) tresses and putting on

collyrium, women, difficult to touch but pleasing to
the eyes are (verily) the flames of the fire of sin and
they burn men as though they were straw.
19. Women pleasing and cruel, are the fuel for the
hell-fires, that inflame even at a distance and though
juicy (loveable) are devoid of moisture (flavour).
20. Silly women are the nets spread by the hunter

called Cupid to entangle the bodies of men in the form
of birds.
21. Woman is the bait stuck in the fish-hook at the

string of evil propensity to catch men in the form of
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SUKLA-YAJUR-VEDA
fish that are in the pond of worldly life and that are
active in the mud of the mind.
22. Enough of women to me, forever, who are the

strong caskets (to preserve) all gems of evil and are
the chains of misery.
23. He who has a woman with him has desire for

enjoyment; where is the scope for enjoyment to one
who is without woman ? Discarding woman is
discarding worldly life; one shall be happy after
abandoning worldly life.
24. A son unborn worries the (would be) parents for

long; when obtained (in the womb) he gives trouble
due to miscarriage or the pangs of child-birth.
25. When the boy is born there is the worry of evil

planes, illness, etc., and then his propensity to evil
ways. When invested with the sacred thread he does
not become learned and if he becomes wise he refuses
marriage.
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SUKLA-YAJUR-VEDA
26. In youth he takes to adultery, etc., and has (the

curse of) poverty when he has a family. There is no
end of worry due to a son and if he is rich he
(suddenly) may die.
27. The (good) ascetic has no fickleness of hands and

feet; he is not unsteady in his eyes and he is not loose
with his speech; conquering his senses he becomes
one with Brahman.
28. When a person of discrimination sees equality and

oneness between an enemy, a prisoner and his own
body, where is (the scope for) anger, as towards the
limbs of one’s own body ?
29. If you have any anger against a wrong doer, how

is it you do not have anger against anger, as it forcibly
blocks (the path to) duty, wealth, love and liberation ?
30. My salutation to the anger against anger, which
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SUKLA-YAJUR-VEDA
well sets ablaze its substratum and which gives one

dispassion and awakens one to one’s faults.
31. Where the people are always asleep the man of

self-control is wide awake; where they are vigilant,
Oh wise one, the prince among the Yogins, is in deep
sleep. Be convinced that there is consciousness here,
that (all) this is consciousness alone and is pervaded
by consciousness, that you are consciousness and I am
consciousness, and all these worlds are of
consciousness.
32. Ascetics should accept this, the highest position of

being a Paramahamsa. Oh best of sages, there is
nothing higher than this. Thus (ends) the Upanishad.

infinite.
532
SUKLA-YAJUR-VEDA
Here ends the Yajnavalkyopanishad belonging to the

Sukla-Yajur-Veda.
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KRISHNA-YAJUR-VEDA
KRISHNA-YAJUR-
VEDA
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KRISHNA-YAJUR-VEDA
30. Akshi Upanishad
Om ! May He protect us both together; may He

nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate

any).
PART-I
Then the blessed Samkriti repaired to the solar world.

Bowing down to the sun, he glorified the Sun by
means of the science of the Wise:
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KRISHNA-YAJUR-VEDA
Om, Salutation to the blessed Lord, the glorious Sun,

to the Power of the eye.
Om, Salutation to the Sky-Wanderer.
Om, Salutation to the Commander of the Army (of

light).
Om, Salutation to darkness (excess of light).
Om, Salutation to Energy.
Om, Salutation to Light.
Lead me from the unreal to the Real; lead me from

darkness to Light; lead me from death to Immortality.
Of the essence of Purity, the blessed One scorches

(the sins of the sinful). The blessed Swan, of the
essence of Purity, is the Prototype (of the bound soul,
the Jiva).
Here rises the Sun, thousand-rayed, existent in myriad

ways, the life of all animate beings. (I meditate on
Him who is) omniform, compassionate, omniscient,
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KRISHNA-YAJUR-VEDA
ambrosial, of the essence of light, the Scorcher.
Om, Salutation to the blessed Lord, the Sun, the

Offspring of the Infinite, the Power of the eye. The
flood of days ! The flood !! All Hail !
Thus glorified by means of the science of the Wise

the-Lord-in-the-form-of-the-Sun was highly gratified.
He said: Whichever Brahmana studies without break
this science of the Wise never contracts any eye-
disease. None is born blind in his family. Teaching
this to eight Brahmanas one becomes perfect in this
science. Whosoever knows this is magnified.
PART-II
1. Then verily Samkriti said to the Sun: Blessed One,

teach me Brahma-vidya. The Sun told him: Samkriti,
listen. I shall set forth the knowledge of Reality, so
hard to come by; by which knowledge alone will you
become liberated while living in the body.
2. All is one, unborn, tranquil, endless, certain,

immutable. See Reality as Spirit; be tranquil and at
ease.
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KRISHNA-YAJUR-VEDA
3. (The adepts) know Yoga to be the non-knowing (of

plurality), the spontaneous attrition of the (object-
seeking) mind. Rooted in Yoga, perform actions, or,
averse (to all actions), perform (them) not at all.
4. Aversion is felt everyday to inborn tendencies (to

act); nevertheless, one tends to plunge into noble
actions with gusto.
5-6. Always one hesitates as regards the instinctive

actions of the unregenerate; one never refers to what
may compromise others, but attends to their righteous
deeds. One does gentle deeds that pain none; always
dreads sin and avoids all forms of sense-gratification.
7. Such a one’s speech is informed by affection and

love; it is lovely and fit, with due regard to time and
place.
8. With proper thought, act and speech, one waits

upon the virtuous. Getting them from all conceivable
sources, one studies the Shastras.
9-10(a). Then one attains the first stage of Yoga.

Whoever entertains such thoughts as regards the
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KRISHNA-YAJUR-VEDA
crossing of transmigratory life is said to have attained

a state of Yoga. The rest are said to be just ‘noble’
(arya).
10(b)-11. Coming to the next stage of Yoga, called

‘Analysis’ (vichara), the sadhaka resorts to the
foremost scholars, well-known for their serious
interpretations of Sruti and Smriti, good conduct,
fixed attention, contemplation and activities.
12. As a house-holder (knows) his homestead, (so),

having mastered all that has to be learned, the sadhaka
comes to know the categories, and the doctrines, vis-
à-vis what has to be done and avoided.
13. As a snake sheds its Slough, so sheds he even a

slight attachment to external objects when intensified
by pride, conceit, intolerance, greed and delusion.
14. With a mind disciplined through devotion to the

Shastras, teacher, and the company of the virtuous, he
truthfully masters the entire body of knowledge
including the secret doctrines.
15. Just as a lover repairs to a spotless bed of flowers,

from the second, he (the sadhaka) proceeds to the
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KRISHNA-YAJUR-VEDA
third state styled Non-attachment.
16-17. Fixing his steady mind on the truthful import

of the Shastras and busy with the recitation of spiritual
texts proper to the hermitages of the ascetics, he
expends his long life, seated on a bed of stone or a
slab, diverting himself with ramblings in the forest,
made beautiful by his placid mind.
18. As a result of his meritorious actions, the righteous

(sadhaka) passes his time in the delights of
detachment, repeatedly studying the positive Shastras.
19. One’s perception of reality becomes clear only in

due course. The enlightened one, reaching the third
stage, experiences this for himself.
20. Non-attachment is of two kinds: listen to the

distinction as it is being drawn. This non-attachment
is of two-kinds; one general and the other, superior.
21. The general non-attachment is non-involvement in

objects, (based on the perception) ‘I am neither agent
nor enjoyer, neither the sublater nor the sublated’.
22. ‘Everything, be it pleasure or pain, is fashioned by
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KRISHNA-YAJUR-VEDA
prior deeds; or, everything is under the sway of the

Lord. I do nothing in regard to it’.
23. ‘Enjoyments and non-enjoyments are dread

diseases; possessions are great disasters. All contacts
just promote separation. Sufferings are diseases of
thoughts’.
24. ‘Time is ceaselessly fashioning all things’ – so the

general non-attachment of (the sadhaka) who has
grasped the import of (the major texts) consists in
being averse to all things and in not dwelling on them
mentally.
25-26. By cultivating this sequence (of stages), the

superior non-attachment in the case of the
magnanimous (sadhakas) supervenes. It is said to be
silence, repose and quiescence. For speech and import
have been flung far away in the light of the truth, ‘I
am no agent; the agent is God or my own prior
actions’.
27. The first stage that occurs is sweet on account of

the satisfaction and joy (that attend it). The sadhaka
(puman) has just stepped into the sequence of states.
The first is an ambrosial sprout.
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28. The first stage is the internal, cleansed, birth-place

of the other stages. Thence one attains the second and
third stages.
29. Among these, the all-pervading third (stage) is

superior. Here the sadhaka has outgrown all proneness
to imagine (and get ensnared).
30. Those who reach the fourth (stage) after the

dwindling of nescience through the exercises of the
three stages look on all things with the same eye.
31. When non-duality is established and duality

dissolved, those who have reached the fourth stage
look upon the phenomenal world as a dream.
32. The first three states are said to be the waking

state; the fourth is called the dream state. And the
mind dissolves like the fragments of an autumnal
cloud.
33. He who reaches the fifth stage survives but as bare

being. Due to the dissolution of the mind in this stage
the world-manifold does not present itself at all.
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KRISHNA-YAJUR-VEDA
34. Reaching the fifth stage called ‘deep sleep’, the

sadhaka remains as pure non-dual being, all
particulars having completely vanished.
35. Having reached the fifth stage, one stays

consolidated in deep sleep, joyful, inwardly awake, all
dual appearances gone.
36. Looking inwards, even when attending to outer

things, he appears always indrawn, being extremely
exhausted.
37. Practising in this fifth stage, free from all innate

impulses, one reaches, as a matter of course, the sixth
stage named ‘the Fourth’.
38. Where there is neither the non-existent nor the

existent, neither the ‘I’ nor the non-‘I’, with all
analytic thinking gone, one stays alone, totally
fearless, in non-duality.
39. Beyond knots, with all doubt vanquished,

liberated in life, devoid of imaginations, though
unextinguished yet extinguished, he is like a painted
flame.
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KRISHNA-YAJUR-VEDA
40. Having dwelt in the sixth stage, he shall reach the

seventh. The state of disembodied liberation is called
the seventh stage of Yoga.
41-42(a). This is the acme of all stages, beyond words,

quiescent. Avoiding conformity with the ways of the
world, and the ways of the body, avoiding conformity
with Shastras, get rid of all superimpositions on the
Self.
42(b). All that is (here), the vishva, the prajna, etc., is
nothing but Om.
43. Because there is non-difference between import

and expression, and because, as distinct from each
other, neither of these two is known, the Vishva is just
the letter ‘a’ and ‘u’ is said to be the Taijasa.
44. The Prajna is the letter ‘m’. Thus know in order,

discriminating with great effort, before Concentration
(Samadhi) sets in.
45-46. In this due order the concrete and the subtle

should all be dissolved in the spiritual Self and the
spiritual Self (should be dissolved) perceiving ‘I am
the Om Vasudeva, ever pure, awake, free, existent,
non-dual massed and supreme bliss’; because all this
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KRISHNA-YAJUR-VEDA
(objective world) is pain in the beginning, middle and

end.
47-48. Therefore, thou sinless one, renouncing

everything, be devoted to Truth. Think: I am
Brahman, solid Intelligence and Bliss, free from
impurity, holy, lifted above mind and words, beyond
the darkness of ignorance, beyond all appearances.
This is the secret doctrine.
Om! May He protect us both together; may He


any).
545
KRISHNA-YAJUR-VEDA
Here ends the Akshyupanishad belonging to the

Krishna-Yajur-Veda.
546
KRISHNA-YAJUR-VEDA
31. Amrita Bindu

Upanishad


any).
1. The mind is chiefly spoken of as of two kinds, pure

and impure. The impure mind is that which is
possessed of desire, and the pure is that which is
devoid of desire.
547
KRISHNA-YAJUR-VEDA
2. It is indeed the mind that is the cause of men’s

bondage and liberation. The mind that is attached to
sense-objects leads to bondage, while dissociated
from sense-objects it tends to lead to liberation. So
they think.
3. Since liberation is predicated of the mind devoid of

desire for sense-objects, therefore, the mind should
always be made free of such desire, by the seeker after
liberation.
4. When the mind, with its attachment for sense-

objects annihilated, is fully controlled within the heart
and thus realises its own essence, then that Supreme
State (is gained).
5. The mind should be controlled to that extent in

which it gets merged in the heart. This is Jnana
(realisation) and this is Dhyana (meditation) also, all
else is argumentation and verbiage.
6. (The Supreme State) is neither to be thought of (as

being something external and pleasing to the mind),
nor unworthy to be thought of (as something
unpleasant to the mind); nor is It to be thought of (as
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KRISHNA-YAJUR-VEDA
being of the form of sense-pleasure), but to be thought

of (as the essence of the ever-manifest, eternal,
supreme Bliss Itself); that Brahman which is free from
all partiality is attained in that state.
7. One should duly practise concentration on Om

(first) through the means of its letters, then meditate
on Om without regard to its letters. Finally on the
realisation with this latter form of meditation on Om,
the idea of the non-entity is attained as entity.
8. That alone is Brahman, without component parts,

without doubt and without taint. Realising “I am that
Brahman” one becomes the immutable Brahman.
9. (Brahman is) without doubt, endless, beyond reason

and analogy, beyond all proofs and causeless knowing
which the wise one becomes free.
10. The highest Truth is that (pure consciousness)

which realises, “There is neither control of the mind,
nor its coming into play”, “Neither am I bound, nor
am I a worshipper, neither am I a seeker after
liberation, nor one-who has attained liberation”.
11. Verily the Atman should be known as being the
549
KRISHNA-YAJUR-VEDA
same in Its states of wakefulness, dreaming, and

dreamless sleep. For him who has transcended the
three states there is no more rebirth.
12. Being the one, the universal Soul is present in all

beings. Though one, It is seen as many, like the moon
in the water.
13. Just as it is the jar which being removed (from one

place to another) changes places and not the Akasa
enclosed in the jar – so is the Jiva which resembles the
Akasa.
14. When various forms like the jar are broken again
and again the Akasa does not know them to be broken,
but He knows perfectly.
15. Being covered by Maya, which is a mere sound, It

does not, through darkness, know the Akasa (the
Blissful one). When ignorance is rent asunder, It being
then Itself only sees the unity.
16. The Om as Word is (first looked upon as) the

Supreme Brahman. After that (word-idea) has
vanished, that imperishable Brahman (remains). The
wise one should meditate on that imperishable
550
KRISHNA-YAJUR-VEDA
Brahman, if he desires the peace of his soul.
17. Two kinds of Vidya ought to be known – the

Word-Brahman and the Supreme Brahman. One
having mastered the Word-Brahman attains to the
Highest Brahman.
18. After studying the Vedas the intelligent one who is

solely intent on acquiring knowledge and realisation,
should discard the Vedas altogether, as the man who
seeks to obtain rice discards the husk.
19. Of cows which are of diverse colours the milk is

of the same colour. (the intelligent one) regards Jnana
as the milk, and the many-branched Vedas as the
cows.
20. Like the butter hidden in milk, the Pure

Consciousness resides in every being. That ought to
be constantly churned out by the churning rod of the
mind.
21. Taking hold of the rope of knowledge, one should

bring out, like fire, the Supreme Brahman. I am that
Brahman indivisible, immutable, and calm, thus it is
thought of.
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KRISHNA-YAJUR-VEDA
22. In Whom reside all beings, and Who resides in all

beings by virtue of His being the giver of grace to all
– I am that Soul of the Universe, the Supreme Being, I
am that Soul of the Universe, the Supreme Being.


any).
Here ends the Amritabindupanishad, as contained in

the Krishna-Yajur-Veda.
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KRISHNA-YAJUR-VEDA
553
KRISHNA-YAJUR-VEDA
32. Amrita-Nada
Upanishad


any).
1. The wise, having studied the Shastras and reflected

on them again and again and having come to know
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KRISHNA-YAJUR-VEDA
Brahman, should abandon them all like a fire-brand.
2-3. Having ascended the car of Om with Vishnu (the

Higher Self) as the charioteer, one wishing to go to
the seat of Brahmaloka intent on the worship of
Rudra, should go in the chariot so long as he can go.
Then abandoning the car, he reaches the place of the
Lord of the car.
4. Having given up Matra, Linga and Pada, he attains

the subtle Pada (seat or word) without vowels or
consonants by means of the letter ‘M’ without the
Svara (accent).
5. That is called Pratyahara when one merely thinks of

the five objects of sense, such as sound, etc., as also
the very unsteady mind as the reins of Atman.
6. Pratyahara (subjugation of the senses), Dhyana

(contemplation), Pranayama (control of breath),
Dharana (concentration), Tarka and Samadhi are said
to be the six parts of Yoga.
7. Just as the impurities of mountain-minerals are

burnt by the blower, so the stains committed by the
organs are burned by checking Prana.
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KRISHNA-YAJUR-VEDA
8. Through Pranayamas should be burnt the stains;

through Dharana, the sins; through Pratyahara, the
(bad) associations; and through Dhyana, the godless
qualities.
9. Having destroyed the sins, one should think of

Ruchira (the shining).
10. Ruchira (cessation), expiration and inspiration –

these three are Pranayama of (Rechaka, Puraka and
Kumbhaka) expiration, inspiration and cessation of
breath.
11. That is called (one) Pranayama when one repeats

with a prolonged (or elongated) breath three times the
Gayatri with its Vyahritis and Pranava (before it)
along with the Siras (the head) joining after it.
12. Raising up the Vayu from the Akasa (region, viz.,

the heart) and making the body void (of Vayu) and
empty and uniting (the soul) to the state of void, is
called Rechaka (expiration).
13. That is called Puraka (inspiration) when one takes

in Vayu, as a man would take water into his mouth
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KRISHNA-YAJUR-VEDA
through the lotus-stalk.
14. That is called Kumbhaka (cessation of breath)

when there is no expiration or inspiration and the
body is motionless, remaining still in one state.
15. Then he sees forms like the blind, hears sounds

like the deaf and sees the body like wood. This is the
characteristic of one that has attained much
quiescence.
16. That is called Dharana when the wise man regards

the mind as Sankalpa and merging Sankalpa into
Atman, contemplates upon his Atman (alone).
17. That is called Tarka when one makes inference

which does not conflict with the Vedas. That is called
Samadhi in which one, on attaining it, thinks (all)
equal.
18-20. Seating himself on the ground on a seat of

Kusa grass which is pleasant and devoid of all evils,
having protected himself mentally (from all evil
influences), uttering Ratha-Mandala, assuming either
Padma, Svastika, or Bhadra posture or any other
which can be practised easily, facing the north and
557
KRISHNA-YAJUR-VEDA
closing the nostril with the thumb, one should inspire

through the other nostril and retain breath inside and
preserve the Agni (fire). Then he should think of the
sound (Om) alone.
21. Om, the one letter is Brahman; Om should not be

breathed out. Through this divine mantra (Om), it
should be done many times to rid himself of impurity.
22. Then as said before, the Mantra-knowing wise

should regularly meditate, beginning with the navel
upwards in the gross, the primary (or less) gross and
subtle (states).
23. The greatly wise should give up all (sight) seeing
across, up or down and should practise Yoga always
being motionless and without tremor.
24. The union as stated (done) by remaining without

tremor in the hallow stalk (viz., Susumna) alone is
Dharana. The Yoga with the ordained duration of
twelve Matras is called (Dharana).
25. That which never decays is Akshara (Om) which

is without Ghosha (third, fourth and fifth letters from
'K’), consonant, vowel, palatal, guttural, nasal, letter
‘R’ and sibilants.
558
KRISHNA-YAJUR-VEDA
26. Prana travels through (or goes by) that path

through which this Akshara (Om) goes. Therefore it
should be practised daily, in order to pass along that
(course).
27. It is through the opening (or hole) of the heart,

through the opening of Vayu (probably navel),
through the opening of the head and through the
opening of Moksha. They call it Bila (cave), Sushira
(hole), or Mandala (wheel).
28. (Then about the obstacles of Yoga): A Yogin

should always avoid fear, anger, laziness, too much
sleep or waking and too much food or fasting.
29. If the above rule be well and strictly practised

each day, spiritual wisdom will arise of itself in three
months without doubt.
30. In four months, he sees the Devas; in five months,

he knows (or becomes) Brahma-Nishtha; and truly in
six months he attains Kaivalya at will. There is no
doubt.
31. That which is of the earth is of five Matras (or it
559
KRISHNA-YAJUR-VEDA
takes five Matras to pronounce Parthiva-Pranava).

That which is of water is of four Matras; of Agni,
three Matras; of Vayu, two;
32. And of Akasa, one. But he should think of that

which is with no Matras. Having united Atman with
Manas, one should contemplate upon Atman by
means of Atman.
33. Prana is thirty digits long. Such is the position (of

range) of Pranas. That is called Prana which is the seat
of the external Pranas.
34. The breaths by day and night are numbered as

1,13,180 [or 21,600 - ?].
35. (Of the Pranas) the first viz., Prana is pervading

the heart; Apana, the anus; Samana, the navel; Udana,
the throat;
36. And Vyana, all parts of the body. Then come the
colours of the five Pranas in order.
37. Prana is said to be of the colour of a blood-red

gem (or coral); Apana which is in the middle is of the
colour of Indragopa (an insect of white or red colour);
560
KRISHNA-YAJUR-VEDA
38. Samana is between the colour of pure milk and

crystal (or oily and shining), between both (Prana and
Apana); Udana is Apandara (pale white); and Vyana
resembles the colour of archis (or ray of light).
39. That man is never reborn wherever he may die,

whose breath goes out of the head after piercing
through this Mandala (of the pineal gland). That man
is never reborn.


any).
561
KRISHNA-YAJUR-VEDA
Here ends the Amritanada Upanishad belonging to the

Krishna-Yajur-Veda.
562
KRISHNA-YAJUR-VEDA
33. Avadhuta Upanishad


any).
1. Then, it is said, Samkriti approached the venerable

Avadhuta, Dattatreya, and questioned: Venerable Sir,
Who is an Avadhuta ? What is his condition ? What
his characteristic ? And what his worldly existence ?
To him replied the venerable Dattatreya, the most
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KRISHNA-YAJUR-VEDA
compassionate:
2. The Avadhuta is so called because he is immortal

[akshara]; he is the greatest [varenya]; he has
discarded worldly ties [dhutasamsarabandhana]; and
he is the indicated meaning of the sentence 'Thou art
That', etc., [tattvamasyadi-lakshya].
3. He who rests constantly in himself, after crossing

(the barrier of) castes and stages (of social position)
and thus rises above varnas and asramas and is in
union (with God) is said to be an Avadhuta.
4. His joy [priya] is (to be envisaged as) the head;

delight [moda] is his right wing; great delight
[pramoda] his left wing; and bliss (his very self). Thus
he assumes a fourfold condition.
5. One should identify Brahman neither with the head

nor with the middle part nor with the bottom but with
(what remains in the shape of) the tail, since it is said
that Brahman is ‘the Tail’ and substratum. Thus, those
who contemplate this fourfold division attain the
supreme Goal.
6. Not by rituals, not by begetting children, not by
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KRISHNA-YAJUR-VEDA
wealth, but by renunciation [tyaga] alone a few

attained immortality.
7. His (the Avadhuta’s) worldly existence consists in

moving about freely, with or without clothes. For
them there is nothing righteous or unrighteous;
nothing holy or unholy. Through all-consuming,
correct knowledge [samgrahaneshti] (the Avadhuta)
performs Ashvamedha sacrifice within (himself). That
is the greatest sacrifice and the great Yoga.
8. Nought of this extraordinary, free action (of his)

should be disclosed. This is the great vow
[mahavrata]. He is not tainted like the ignorant.
9. As the sun absorbs all waters, and the fire consumes

all things (remaining unaffected by them), even so, the
pure Yogin enjoys all objects, unstained by virtues or
sins.
10. As the ocean into which all waters flow maintains

its own nature despite the water pouring in (from all
sides), so, he alone attains peace into whom all desires
flow in like manner; not he who seeks the objects of
pleasure.
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KRISHNA-YAJUR-VEDA
11. There is neither death nor birth; none is bound,

none aspires. There is neither seeker after liberation
nor any liberated; this indeed is the ultimate Truth.
12. Many were my activities perchance in the past for

gaining things here and hereafter, or for obtaining
liberation. All that is now of the past.
13. That itself is the state of contentment. Verily

remembering the same (i.e. the past) achievements
involving objects, he now remains thus ever content.
The miserable ignorant, desirous of children, etc.,
needs must suffer.
14. Wherefore shall I suffer, who am filled with

supreme bliss ? Let those who yearn to go to the other
worlds perform rituals.
15. What shall I, who am of the nature of all the

worlds, perform ? For what and how ? Let those who
are worlds, perform ? For what and how ? Let those
who are qualified interpret the Shastras or teach the
Vedas.
16. I have no such qualification, since I am free of

action. I have no desire for sleeping or begging,
566
KRISHNA-YAJUR-VEDA
bathing or cleaning. Nor do I do them.
17. If onlookers thus superimpose, let them do so.

What matters to me the superimposition of others ? A
heap of the red-black berries (of the Abrus
precatorius) would not burn, even if others
superimposed fire on it. Likewise, I partake not of
worldly duties superimposed (on me) by others.
18. Let them, who are ignorant of the reality, study the
scriptures; knowing (the reality) why should I study ?
Let them who have doubts reflect (upon what was
studied). Having no doubts, I do not reflect.
19. Were I under illusion, I may meditate; having no

illusion, what meditation can there be (for me) ?
Confusion of body for the self, I never experience.
20. The habitual usage ‘I am a man’ is possible even

without this confusion, for it is due to impressions
accumulated during a long time.
21. When the results of actions set in motion

[prarabdha-karman] are exhausted, the habitual usage
also ends. This (worldly usage) will not cease even
with repeated meditation unless such actions are
567
KRISHNA-YAJUR-VEDA
exhausted.
22. If infrequency of worldly dealings is sought, let

there be contemplation for you. Wherefore should I, to
whom worldly dealings offer no hindrance,
contemplate ?
23. Because I do not have distractions, I do not need

concentration, distraction or concentration being of
the mind that modifies.
24. What separate experience can there be for me,

whom am of the nature of eternal experience ? What
has to be done is done, what has to be gained is gained
for ever.
25. Let my dealings, worldly, scriptural or of other

kinds proceed as they have started, I being neither an
agent (of action) nor one affected (by it).
26. Or, even though I have achieved what has to be

achieved, let me remain on the scriptural path for the
sake of the well-being of the world. What harm for me
thereby?
27. Let the body be engaged in the worship of gods,
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KRISHNA-YAJUR-VEDA
bathing, cleaning, begging and so forth. Let speech

repeatedly utter the tara-mantra or recite the
Upanishadic passages.
28. Let thought contemplate Vishnu or let it be

dissolved in the bliss of Brahman. I am the witness. I
neither do nor cause any doing.
29. Being contented with duties fulfilled and

achievements accomplished, he ceaselessly reflects as
follows with a contented mind:
30. Blessed am I, blessed am I. Directly and always, I

experience my own self. Blessed am I, blessed am I,
the bliss of Brahman shines brightly in me.
31. Blessed am I, blessed am I. I do not see the misery

of existence. Blessed am I, blessed am I; my
ignorance has fled away.
32. Blessed am I, blessed am I; no duty exists for me.

Blessed am I, blessed am I; everything to be obtained
is now obtained.
33. Blessed am I, blessed am I. What comparison is

there in the world for my contentment ! Blessed am I,
569
KRISHNA-YAJUR-VEDA
blessed am I; blessed, blessed, again and again

blessed.
34. Logical ! The virtues accrued have yielded fruit !

Indeed they have ! By the richness of virtue we are as
we are.
35. Wondrous knowledge, wondrous knowledge !

Wondrous happiness, wondrous happiness ! Wondrous
scriptures, wondrous scriptures ! Wondrous teachers,
wondrous teachers !
36. He who studies this also achieves everything to be

achieved. He becomes free of the sins of drinking
liquor. He becomes free of the sins of stealing gold.
He becomes free of the sins of killing a Brahmin. He
becomes free of actions, ordained or prohibited.
Knowing this, let him wander according to his free
will. Om, Truth. Thus (ends) the Upanishad.

570
KRISHNA-YAJUR-VEDA

any).
Here ends the Avadhuta Upanishad belonging to the

Krishna-Yajur-Veda.
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KRISHNA-YAJUR-VEDA
34. Brahma Vidya

Upanishad


any).
I proclaim the Brahman-lore, which is omniscience,

which is the highest. It shows as origination and end -
Brahman, Vishnu, Mahesvara.
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KRISHNA-YAJUR-VEDA
Vishnu, working with his miraculous power becomes,

at intervals, a human being through compassion. His
secret, as the OM fire, lies in the Brahman lore.
The syllable OM is the Brahman. Thus, verily, teach

the Brahman–knowers; Body, location, time and
dying away of this syllable, I will proclaim.
I – The body or sariram of the sound OM:
There are three gods and three worlds, three Vedas

and three fires. Three moras and the half mora. In that
trisyllabic, blissful one.
The Rig Veda, Grahapatya. The earth and Brahman as

God, that is the body of the “a” sound, as expounded
by the Brahman-knowers.
The Yajur Veda and the mid-region, and the fire

Dakshina, and the holy god Vishnu, this is the “u”
sound proclaimed to us.
The Sama Veda and heaven, the Ahavaniya fire also,

and Ishvara, the highest (or supreme) god.
Thus is the “m” sound proclaimed to us.
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KRISHNA-YAJUR-VEDA
II – The location or sthanam of the sound OM:
In the midst of the brain-conch, like the sun-shine

glitters the “a”. Within it is situated, the “u” sound of
moon-like splendor.
The “m” sound too, like the fire, smokeless,

resembling a lightning flash. Thus shine the three
moras, like the Moon, the Sun and the fire.
There upon a pointed flame, like a torch light exists.

Know it as the half mora, which one writes above the
syllable.
III – The terminus or kala of the sound OM:
Yet one, like a pointed flame subtle, like lotus-fiber,

shines the Sun-like cerebral artery – (passing through
it) penetrates (the OM).
Through the Sun and seventy two thousand arteries,

breaks through the head and remains as bringer of
blessings to all – pervading the whole Universe.
IV – The vanishing, fading away or laya of the sound

OM:
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KRISHNA-YAJUR-VEDA
And just as the sound of a metal utensil – or of a gong

dies in silence – so he, who seeks the All lets the OM
sound fade away in silence.
For that wherein the sound fades away is the

Brahman, the higher. Yea, the whole sound is
Brahman and conduces to immortality.
Om Shanti! Shanti! Shanti!


any).
575
KRISHNA-YAJUR-VEDA
Here ends the Brahma-Vidyopanishad belonging to

576
KRISHNA-YAJUR-VEDA
35. Brahma Upanishad


any).
1. Om ! Shaunaka, householder of fame, once asked

Bhagavan Pippalada of Angira’s family: In this body,
the divine city of Brahman, installed, how do they
create ? Whose glory does this constitute ? Who is he
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KRISHNA-YAJUR-VEDA
who became all this glory ?
2. Unto him (Shaunaka) he (Pippalada) imparted the

supreme Wisdom of Brahman: That is Prana, the
Atman. He constitutes the glory of the Atman, the life
of the Devas. He represents both the life and the death
of the Devas. That Brahman who shines within the
divine Brahmapura (or body) as the faultless One,
devoid of manifested effects, self-effulgent, all-
pervading, He (it is who) controls (the Jiva), like a
spider controlling the king of bees. Just as spiders by
means of one thread project and withdraw the web, so
also the Prana, (who) retires drawing back his
creation. Prana belongs to the Nadis or subtle nerve-
chords as their Devata or indwelling deity. One in
dreamless sleep goes through that state to one’s own
Abode, like a falcon and the sky – just as a falcon
goes (to its nest) borne on the sky. He states: -- Just as
this Devadatta (in dreamless sleep) runs not away
even when struck with a stick, even so he does not
also attach himself to good or evil consequences of
the life’s ordained activities; just as a child enjoys
itself (spontaneously) without motive or desiring fruit,
even so this Devadatta (the subject of dreamless
sleep) enjoys happiness in that state. He knows being
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KRISHNA-YAJUR-VEDA
the Light Supreme. Desiring Light he enjoys the

Light. So also he returns by the same way to the
dream-state, like a leech: just as a leech carries itself
on to the other points in front – (first) fixing upon the
next point. And that state which he does not give up
for a next one is called the waking state. (He carries
all these states within himself) just as a (Vedic) deity
bears the eight sacrificial cups simultaneously. It is
from Him that the source of the Vedas and the Devas
hang like breasts. In this waking state particularly
good and evil obtain for the shining being (i.e. man’s
Self) as ordained. This being or Self is fully self-
extended (into world-forms), he is the indwelling
controller of things and beings, he is the Bird, the
Crab, the Lotus, he is the Purusha, the Prana, the
destroyer, the cause and the effect, the Brahman and
the Atman, he is the Devata making everything
known. Whoever knows all this attains to the
transcendent Brahman, the underlying support, the
subjective principle.
3. Now this Purusha has four seats, the navel, the

heart, the throat, and the head. In these shines forth
the Brahman with four aspects: the state of
wakefulness, of dream, of dreamless sleep, and the
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KRISHNA-YAJUR-VEDA
fourth or transcendental state. In the wakeful state, He

is Brahma; in the dreaming state, He is Vishnu; in
dreamless sleep He is Rudra; and the fourth state is
the Supreme Indestructible One; and He again is the
Sun, the Vishnu, the Ishwara, He is the Purusha, He
the Prana, He the Jive or the animate being, He the
Fire, The Ishwara, and the Resplendent; (yea) that
Brahman which is transcendent shines within all these
! In Itself, It is devoid of mind, of ears, of hands and
feet, of light. There neither are the worlds existing nor
non-existing, neither are the Vedas or the Devas or the
sacrifices existing nor non-existing, neither is the
mother or father or daughter-in-law existing nor non-
existing, neither is Chandala’s son or Pulkasa’s son
existing nor non-existing, neither is the mendicant
existing nor non-existing, so neither all the creatures
or the ascetics; and thus only the One Highest
Brahman shines there. Within the recess of the heart is
that Akasa of consciousness – that with many
openings, the aim of knowledge, within the space of
the heart – in which all this (universe outside) evolves
and moves about, in which all this is warped and
woofed (as it were). (Who knows this), knows fully
all creation. There the Devas, the Rishis, the Pitris
have no control, for being fully awakened, one
becomes the knower of all truth.
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KRISHNA-YAJUR-VEDA
4. In the heart the Devas live, in the heart the Pranas

are installed, in the heart exist the supreme Prana and
Light as also the immanent Cause with threefold
constituents and the Mahat principle.
5. It exists within this heart, that is, in the

consciousness. “Put on the sacrificial thread which is
supremely sacred, which became manifest of yore
with Prajapati (the first created Being) Himself, which
embodies longevity, eminence and purity, and may it
be strength and puissance to you !”
6. The enlightened one should discard the external

thread putting it off with the sacred tuft of hair on the
head; the Supreme Brahman as the all-pervading one
is the thread, and he should put this on.
7. The Sutra (or thread) is so called because of its

having pierced through and started (the process of
becoming). This Sutra verily constitutes the Supreme
State. By whom this Sutra is known, he is the Vipra
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KRISHNA-YAJUR-VEDA
(sage), he has reached beyond the Vedas.
8. By It all this (universe) is transfixed, as a collection

of gems is stringed together on a thread. The Yogi
who is the knower of all Yogas and the seer of truth
should put on this thread.
9. Established in the state of highest Yoga, the wise

one should put off the external thread. One who is
really self-conscious must put on the thread
constituted by awareness of Brahman.
10. On account of wearing this Sutra or thread, they

can neither become contaminated nor unclean, those
(namely) who have this thread existing within them –
those, with this sacrificial thread of knowledge.
11. They, among men, (really) know the Sutra, they

(really) wear the sacrificial thread (on themselves),
who are devoted to Jnana (the highest knowledge),
who have this Jnana for their sacred hair-tuft, this
Jnana for their sacred thread.
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KRISHNA-YAJUR-VEDA
12. For them Jnana is the greatest purifier – Jnana,

that is the best as such. Those who have this Jnana for
their tufted hair are as non-different from it as is fire
from its flame. This wise one is (really) said to be a
Shikhi (or wearer of the tufted hair), while others are
mere growers of hair (on the head).
13. But those belonging to the three castes

(Brahmanas, Kshatriyas and Vaisyas) who have the
right of performing Vedic works have to put on this
(i.e. the common) sacred thread, as surely this thread
is ordained to be part of such works.
14. One who has the Jnana for his tufted hair, and the
same for his sacred thread, has everything about him
characterised by Brahmanahood – so know the
knowers of the Vedas !
15. This sacred thread (of Yajna, i.e. of the all-

pervading Reality) is, again, the purification (itself)
and that which is the end-all (of Vedic works); and the
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KRISHNA-YAJUR-VEDA
wearer of this thread is the wise one – is Yajna himself

as well as the knower of Yajna.
16. The One Lord (self-effulgent) in all beings

remaining hidden, all-pervading and the Self of all
beings, controlling and watching over all works (good
or bad), living in all creatures and the Witness (i.e.
neither the doer of any acts nor the enjoyer), the
Supreme Intelligence, the One without a second,
having no attributes.
17. The one Intelligent (active) Being among the

many inactive, He who makes the many from what is
one – the wise men who find out this Self, theirs is the
eternal peace, not of others.
18. Having made oneself the Arani, and the Pranava

the upper Arani and rubbing them together through
the practice of meditation, see the Lord in His hidden
reality.
19. As in the oil in the sesamum seed, the butter in the
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KRISHNA-YAJUR-VEDA
curd, water in the flowing waves, and fire in the

Shami wood, so is the Atman in one’s self to be
discovered by one who searches for It through truth
and austere practice.
20. As the spider weaves out the web and again

withdraws it, so the Jiva comes out to and goes back
again to the wakeful and dreaming states respectively.
21. The heart (i.e. the inner chamber of heart)

resembles the calyx of a lotus, full of cavities and also
with its face turned downwards. Know that to be the
great habitat of the whole universe.
22. Know the wakeful state to have for its centre the
eyes; the dreaming state should be assigned to the
throat; the state of dreamless sleep is in the heart; and
the transcendental state is in the crown of the head.
23. From the fact of an individual holding his self by

means of Prajna or spiritual understanding in the
Supreme Self, we have what is called Sandhya and
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KRISHNA-YAJUR-VEDA
Dhyana, as also the worshipping associated with

Sandhya.
24. The Sandhya by meditation is devoid of any

offering of liquids and so also of any exertion of body
and speech; it is the unifying principle for all
creatures, and this is really the Sandhya for
Ekadandis.
26. From which without reaching It, the speech falls

back with the mind, that is the transcendental Bliss of
this embodied being, knowing which the wise one is
released (from all bondage).
26. (And this Bliss is verily) the Self which pervades

the whole universe, as the butter diffused within the
milk.
This is the Brahmopanishad, or the supreme wisdom

of Brahman, in the form of a unity of the Atman of all,
founded on the spiritual discipline (Tapas) which is
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KRISHNA-YAJUR-VEDA
(nothing but) the Vidya or science of the Atman.


any).
Here ends the Brahmopanishad belonging to the

Krishna-Yajur-Veda.
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KRISHNA-YAJUR-VEDA
36. Dakshinamurti
Upanishad


any).
Om. In Brahma Vartha (Land of Brahma), under a

banyan tree called Maha Bandira, many sages
including Sounaka had assembled to perform a Sathra
fire sacrifice. They approached sage Markandeya
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KRISHNA-YAJUR-VEDA
wearing samiths (dried twigs of banyan tree) as gloves

and asked him, “How do you manage to be a Chiram
Jeevi (One who does not have death) and how are you
always in the happy state?" 1
He replied, “This is because of the knowledge of the

most secret philosophy of Shiva. This very secret
Shiva philosophy by which Shiva who is the
Dakshinamurthy, becomes some thing which is not
visible to others. He is that God who at the time of
final deluge, who keeps every thing else within
himself and shines because of the pleasure of his own
spirit. The secret mantras about him are as follows:
Brahma is the sage, the meter is Gayathri and the god
is Dakshinamurhy for this mantra.
First Mantra of 24 letters: After telling “om”, tell

“Namo” and then “Bhagavathe Dakshinamurthaye”,
then the fourth form of “asmad” viz “Mahyam”, then
“medham Pragnam”, then the root of wind “ya”,
added with “chcha”, followed by the name of wife of
fire God “swaha”. This is the mantra with 24 letters.
That is “Om Namo Bhagwathe Dakshinamurthaye
Mahyam, Medham Pragnam Prayacha Swaha!” 2
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KRISHNA-YAJUR-VEDA
Then Dhyanam (thinking abut the form in the mind,

when mantra is chanted). I salute him who is white
like a crystal, who holds in his hands, a chain of pearl
beads, the pot of nectar which is the form of
knowledge, and the mudhra (symbol) of wisdom, who
ties himself with a snake, who wears the moon on his
head and who wears different type of ornaments. 3
Second Mantra of nine letters: First Say “Om”, then

the first vowel with the visarga and in the end ell
Panchakshari with visarga in the end, and this gives
the Navakshari mantra (nine letters mantra). That is
“Om Aam Aa Sivaya Nama Om!” 4
Then Dhyanam. Let the three eyed god who does only
good, who has in his three hands, the sign of
protection, deer and axe in three hands and fourth
hand kept on his knee, who has tied a snake on his
body, who shines white like milk, who sits below a
banyan tree and who is surrounded by sages like
Shuka, gives us pure thoughts. 5
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KRISHNA-YAJUR-VEDA
[Slokas 6 is not available.]
Third Mantra: Add Broom Nama, Maya Bheeja,

Vagbhava Bheeja, Dakshinamurthaye and Jnanam
dehi Swaha to Om. The mantra would be “Om
Broom, Namo Hreem Im Dakshinamurthaye Jnanam
Dehi Swaha!” 7
Then Dhyanam: Let the God Dakshinamurthy, who

has a white body due to application of holy ash, who
wears the crescent moon on his head, who holds in his
hands, Jnana mudra (symbol of wisdom), beaded
chain, Veena and books, who wears all ornaments,
who wears the elephant hide, who resembles the
meditating Rama, who sits on the throne of
explanation and who is being served by great sages
protect us always. 8
We have to see that lamp of wisdom, which burns

with renunciation as oil, devotion as wick and which
shines in the full vessel of wake up state. 9
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KRISHNA-YAJUR-VEDA
In the beginning of creation, Lord Brahma prayed this

Dakshinamurthy, and obtained the capacity of creating
beings and became very happy. He became blessed
after getting what he desired. That Brahma therefore
has become a devotee as well as somebody who
deserves our devotion. 10
The one who reads this philosophy of Shiva with

understanding, would get rid of all his sins. The ones
who know this truly will attain salvation. 11


any).
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KRISHNA-YAJUR-VEDA
Here ends the Dakshinamurti Upanishad belonging to

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KRISHNA-YAJUR-VEDA
37. Dhyana-Bindu
Upanishad


any).
1. Even if sin should accumulate to a mountain

extending over many Yojanas (distance), it is
destroyed by Dhyana-Yoga. At no time has been
found a destroyer of sins like this.
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KRISHNA-YAJUR-VEDA
2. Bijakshara (seed-letter) is the supreme Bindu. Nada

(spiritual sound) is above it. When that Nada ceases
along with letter, then the Nada-less is supreme state.
3. The Yogin who considers as the highest that which

is above Nada, which is Anahata, has all his doubts
destroyed.
4. If the point of a hair be divided into one hundred

thousand parts, this (Nada) is one-half of that still
further divided; and when (even) this is absorbed, the
Yogin attains to the stainless Brahman.
5-6. One who is of a firm mind and without the

delusion (of sensual pleasures) and ever resting in
Brahman, should see like the string (in a rosary of
beads) all creatures (as existing) in Atman like odour
in flowers, ghee in milk, oil in gingelly seeds and gold
in quartz.
7. Again just as the oil depends for its manifestation

upon gingelly seeds and odour upon flowers, so does
the Purusha depend for its existence upon the body,
both external and internal.
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KRISHNA-YAJUR-VEDA
8. The tree is with parts and its shadow is without

parts but with and without parts, Atman exists
everywhere.
9(a). The one Akshara (letter OM) should be

contemplated upon as Brahman by all who aspire for
emancipation.
9(b)-10(a). Prithvi, Agni, Rig-Veda, Bhuh and Brahma

-- all these (are absorbed) when Akara (A), the first
Amsa (part) of Pranava (OM) becomes absorbed.
10(b)-11(a). Antariksha, Yajur-Veda, Vayu, Bhuvah

and Vishnu, the Janardana – all these (are absorbed)
when Ukara (U), the second Amsa of Pranava
becomes absorbed.
11(b)-12(a). Dyur, sun, Sama-Veda, Suvah and

Maheshvara – all these (are absorbed) when Makara
(M), the third Amsa of Pranava becomes absorbed.
12(b)-13(a). Akara is of (Pita) yellow colour and is

said to be of Rajo-Guna; Ukara is of white colour and
of Sattva-Guna; Makara is of dark colour and of
Tamo-Guna.
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KRISHNA-YAJUR-VEDA
13(b)-14(a). He who does not know Omkara as having

eight Angas (parts), four Padas (feet), three Sthanas
(seats) and five Devatas (presiding deities) is not a
Brahmana.
14(b)-15. Pranava is the bow. Atman is the arrow and

Brahman is said to be the aim. One should aim at it
with great care and then he, like the arrow, becomes
one with It. When that Highest is cognised, all
Karmas return (from him, viz., do not affect him).
16. The Vedas have Omkara as their cause. The

Swaras (sounds) have Omkara as their cause. The
three worlds with (all) the locomotive and the fixed
(ones in them) have Omkara as their cause.
17. The short (accent of OM) burns all sins, the long
one is decayless and the bestower of prosperity.
United with Ardha-Matra (half-metre of OM), the
Pranava becomes the bestower of salvation.
18. That man is the knower of the Vedas who knows

that the end (viz., Ardha-Matra) of Pranava should be
worshipped (or recited) as uninterrupted as the flow of
oil and (resounding) as long as the sound of a bell.
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KRISHNA-YAJUR-VEDA
19. One should contemplate upon Omkara as Ishvara

resembling an unshaken light, as of the size of a
thumb and as motionless in the middle of the pericarp
of the lotus of the heart.
20. Taking in Vayu through the left nostril and filling

the stomach with it, one should contemplate upon
Omkara as being in the middle of the body and as
surrounded by circling flames.
21. Brahma is said to be inspiration, Vishnu is said to

be cessation (of breath) and Rudra is said to be
expiration. These are the Devatas of Pranayama.
22. Having made Atman as the (lower) Arani

(sacrificial wood) and Pranava as the upper Arani, one
should see the God in secret through the practice of
churning which is Dhyana.
23. One should practise restraint of breath as much as

it lies in his power along with (the uttering of)
Omkara sound, until it ceases completely.
24. Those who look upon OM as of the form of

Hamsa staying in all, shining like Crores of suns,
being alone, staying in Gamagama (ever going and
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KRISHNA-YAJUR-VEDA
coming) and being devoid of motion – at last such

persons are freed from sin.
25. That Manas which is the author of the actions

(viz.,) creation, preservation and destruction of the
three worlds, is (then) absorbed (in the supreme One).
That is the highest state of Vishnu.
26. The lotus of the heart has eight petals and thirty-
two filaments. The sun is in its midst; the moon is in
the middle of the sun.
27. Agni is in the middle of the moon; the Prabha

(spiritual light) is in the middle of Agni. Pitha (seat or
centre) is in the midst of Prabha, being set in diverse
gems.
28-29. One should meditate upon the stainless Lord

Vasudeva as being (seated) upon the centre of Pitha,
as having Srivatsa (black mark) and Kaustubha
(garland of gems) on his chest and as adorned with
gems and pearls resembling pure crystal in lustre and
as resembling Crores of moons in brightness. He
should meditate upon Maha-Vishnu as above or in the
following manner.
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KRISHNA-YAJUR-VEDA
30-31. (That is) he should meditate with inspiration

(of breath) upon Maha-Vishnu as resembling the Atasi
flower and as staying in the seat of navel with four
hands; then with restraint of breath, he should
meditate in the heart upon Brahma, the Grandfather as
being on the lotus with the Gaura (pale-red) colour of
gems and having four faces;
32-34(a). Then through expiration, he should meditate

upon the three-eyed Shiva between the two eyebrows
shining like the pure crystal, being stainless,
destroying all sins, being in that which is like the lotus
facing down with its flower (or face) below and the
stalk above or like the flower of a plantain tree, being
of the form of all Vedas, containing one hundred
petals and one hundred leaves and having the pericarp
full-expanded.
34(b)-35. There he should meditate upon the sun, the

moon and the Agni, one above another. Passing above
through the lotus which has the brightness of the sun,
moon and Agni and taking its Hrim Bija (letter), one
leads his Atman firmly.
36. He is the knower of Vedas who knows the three

seats, the three Matras, the three Brahmas, the three
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KRISHNA-YAJUR-VEDA
Aksharas (letters) and the three Matras associated

with the Ardha-Matra.
37. He who knows that which is above Bindu, Nada

and Kala as uninterrupted as the flow of oil and
(resounding) as long as the sound of a bell – that man
is a knower of the Vedas.
38. Just as a man would draw up (with his mouth) the

water through the (pores of the) lotus-stalk, so the
Yogin treading the path of Yoga should draw up the
breath.
39. Having made the lotus-sheath of the form of

Ardha-Matra, one should draw up the breath through
the stalk (of the Nadis Susumna, Ida and Pingala) and
absorb it in the middle of the eyebrows.
40. He should know that the middle of the eyebrows

in the forehead which is also the root of the nose is the
seat of nectar. That is the great place of Brahman.
41. Postures, restraint of breath, subjugation of the

senses, Dharana, Dhyana and Samadhi are the six
parts of Yoga.
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KRISHNA-YAJUR-VEDA
42. There are as many postures as there are living

creatures; and Maheshvara (the great Lord) knows
their distinguishing features.
43. Siddha, Bhadra, Simha and Padma are the four

(chief) postures. Muladhara is the first Chakra.
Svadhisthana is the second.
44. Between these two is said to be the seat of Yoni

(perineum), having the form of Kama (God of love).
In the Adhara of the anus, there is the lotus of four
petals.
45-46. In its midst is said to be the Yoni called Kama

and worshipped by the Siddhas. In the midst of the
Yoni is the Linga facing the west and split at its head
like the gem. He who knows this, is a knower of the
Vedas.
47. A four-sided figure is situated above Agni and

below the genital organ, of the form of molten gold
and shining like streaks of lightning. Prana is with its
Sva (own) sound, having Svadhisthana as its
Adhisthana (seat), (or since Sva or Prana arises from
it).
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KRISHNA-YAJUR-VEDA
48. The Chakra Svadhisthana is spoken of as the

genital organ itself. The Chakra in the sphere of the
navel is called Manipuraka, since the body is pierced
through by Vayu like Manis (gems) by string.
49-50(a). The Jiva (ego) urged to actions by its past

virtuous and sinful Karmas whirls about in this great
Chakra of twelve spokes, so long as it does not grasp
the truth.
50(b). Above the genital organ and below the navel is

Kanda of the shape of a bird’s egg.
51. There arise (from it) Nadis seventy-two thousand

in number. Of these seventy-two are generally known.
52-53. Of these, the chief ones are ten and carry the
Pranas. Ida, Pingala, Susumna, Gandhari, Hastijihva,
Pusha, Yasasvini, Alambusa, Kuhuh and Sankhini are
said to be the ten.
54-55(a). This Chakra of the Nadis should ever be

known by the Yogins. The three Nadis Ida, Pingala
and Susumna are said to carry Prana always and have
as their Devatas, moon, sun and Agni.
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KRISHNA-YAJUR-VEDA
55(b)-56(a). Ida is on the left side and Pingala on the

right side, while the Susumna is in the middle. These
three are known to be the paths of Prana.
56(b)-57. Prana, Apana, Samana, Udana and Vyana;

Naga, Kurma, Krikara, Devadatta and Dhananjaya; of
these, the first five are called Pranas, etc., and last five
Naga, etc., are called Vayus (or sub-Pranas).
58. All these are situated (or run along) the one
thousand Nadis, (being) in the form of (or producing)
life. Jiva which is under the influence of Prana and
Apana goes up and down.
59-60(a). Jiva on account of its ever moving by the

left and right paths is not visible. Just as a ball struck
down (on the earth) with the bat of the hand springs
up, so Jiva ever tossed by Prana and Apana is never at
rest.
60(b)-61(a). He is knower of Yoga who knows that

Prana always draws itself from Apana and Apana
draws itself from Prana, like a bird (drawing itself
from and yet not freeing itself) from the string (to
which it is tied).
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KRISHNA-YAJUR-VEDA
61(b)-63. The Jiva comes out with the letter ‘Ha’ and
gets in again with the letter ‘Sa’. Thus Jiva always
utters the Mantra ‘Hamsa’, ‘Hamsa’. The Jiva always
utters the Mantra twenty-one thousand and six
hundred times in one day and night. This is called
Ajapa Gayatri and is ever the bestower of Nirvana to
the Yogins.
64-66(a). Through its very thought, man is freed from

sins. Neither in the past nor in the future is there a
science equal to this, a Japa equal to this or a
meritorious action equal to this. Parameshvari (viz.,
Kundalini Sakti) sleeps shutting with her mouth that
door which leads to the decayless Brahma-hole.
66(b)-68. Being aroused by the contact of Agni with

Manas and Prana, she takes the form of a needle and
pierces up through Susumna. The Yogin should open
with great effort this door which is shut. Then he will
pierce the door to salvation by means of Kundalini.
69. Folding firmly the fingers of the hands, assuming

firmly the Padma posture, placing the chin firmly on
the breast and fixing the mind in Dhyana, one should
frequently raise up the Apana, fill up with air and then
leave the Prana. Then the wise man gets matchless
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KRISHNA-YAJUR-VEDA
wisdom through (this) Sakti.
70. That Yogin who assuming Padma posture

worships (i.e., controls) Vayu at the door of the Nadis
and then performs restraint of breath is released
without doubt.
71-72. Rubbing off the limbs the sweat arising from

fatigue, abandoning all acid, bitter and saltish (food),
taking delight in the drinking of milk and Rasa,
practising celibacy, being moderate in eating and ever
bent on Yoga, the Yogin becomes a Siddha in little
more than a year. No inquiry need be made
concerning the result.
73. Kundalini Sakti, when it is up in the throat, makes

the Yogi get Siddhi. The union of Prana and Apana
has the extinction of urine and faeces.
74-75(a). One becomes young even when old through

performing Mula-Bandha always. Pressing the Yoni
by means of the heels and contracting the anus and
drawing up the Apana – this is called Mula-Bandha.
75(b)-76. Uddiyana Bandha is so called because it is

(like) a great bird that flies up always without rest.
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KRISHNA-YAJUR-VEDA
One should bring the western part of the stomach

above the navel.
77. This Uddiyana Bandha is a lion to the elephant of

death, since it binds the water (or nectar) of the Akasa
which arises in the head and flows down.
78-79(a). The Jalandhara Bandha is the destroyer of

all the pains of the throat. When this Jalandhara
Bandha which is destroyer of the pains of the throat is
performed, then nectar does not fall on Agni nor does
the Vayu move.
79(b)-80(a). When the tongue enters backwards into

the hole of the skull, then there is the Mudra of vision
latent in the eyebrow called Khechari.
80(b)-81(a). He who knows the Mudra Khechari has

not disease, death, sleep, hunger, thirst, or swoon.
81(b)-83(a). He who practises this Mudra is not

affected by illness or Karma; nor is he bound by the
limitations of time. Since Chitta moves in the Kha
(Akasa) and since the tongue has entered (in the
Mudra) Kha (viz., the hole in the mouth). Therefore
the Mudra is called Khechari and worshipped by the
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KRISHNA-YAJUR-VEDA
Siddhas.
83(b)-84. He whose hole (or passage) above the Uvula

is closed (with the tongue backwards) by means of
Khechari-Mudra never loses his virility, even when
embraced by a lovely woman. Where is the fear of
death, so long as the Bindu (virility) stays in the body.
85-86(a). Bindu does not go out of the body, so long

as the Khechari-Mudra is practised. (Even) when
Bindu comes down to the sphere of the perineum, it
goes up, being prevented and forced up by violent
effort through Yoni-Mudra.
86(b)-87. This Bindu is twofold, white and red. The

white one is called Sukla and the red one is said to
contain much Rajas. The Rajas which stays in Yoni is
like the colour of a coral.
88. The Bindu stays in the seat of the genital organs.

The union of these two is very rare. Bindu is Shiva
and Rajas is Sakti. Bindu is the moon and Rajas is the
sun.
89-90(a). Through the union of these two is attained

the highest body; when Rajas is roused up by agitating
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KRISHNA-YAJUR-VEDA
the Sakti through Vayu which unites with the sun,

thence is produced the divine form.
90(b)-92. Sukla being united with the moon and Rajas

with the sun, he is a knower of Yoga who knows the
proper mixture of these two. The cleansing of the
accumulated refuse, the unification of the sun and the
moon and the complete drying of the Rasas
(essences), this is called Maha-Mudra.
93. Placing the chin on the breast, pressing the anus

by means of the left heel and seizing (the toe of) the
extended right leg by the two hands, one should fill
his belly (with air) and should slowly exhale. This is
called Maha-Mudra, the destroyer of the sins of men.
94. Now I shall give a description of Atman. In the

seat of the heart is a lotus of eight petals. In its centre
is Jivatma of the form of Jyotis and atomic in size,
moving in a circular line. In it is located everything.
In knows everything. It does everything. It does all
these actions attributing everything to its own power,
(thinking) I do, I enjoy, I am happy, I am miserable, I
am blind, I am lame, I am deaf, I am mute, I am lean,
I am stout, etc. When it rests on the eastern petal
which is of Sveta (white) colour, then it has a mind (or
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KRISHNA-YAJUR-VEDA
is inclined) to Dharma with Bhakti (devotion). When

it rests on the south-eastern petal, which is of Rakta
(blood colour), then it is inclined to sleep and laziness.
When it rests on the southern petal, which is of
Krishna (black) colour, then it is inclined to hate and
anger. When it rests on the south-western petal which
is of Nila (blue) colour, then it gets desire for sinful or
harmful actions. When it rests on the western petal
which is of crystal colour, then it is inclined to flirt
and amuse. When it rests on the north-western petal
which is of ruby colour, then it has a mind to walk,
rove and have Vairagya (or be indifferent). When it
rests on the northern petal which is Pita (yellow)
colour, then it is inclined to be happy and to be loving.
When it rests on the north-eastern petal which is of
Vaidurya (Lapis Lazuli) colour, then it is inclined to
amassing money, charity and passion. When it stays in
the inter-space between any two petals, then it gets the
wrath arising from diseases generated through (the
disturbance of the equilibrium of) Vayu, bile and
phlegm (in the body). When it stays in the middle,
then it knows everything, sings, dances, speaks and is
blissful. When the eye is pained (after a day’s work),
then in order to remove (its) pain, it makes first a
circular line and sinks in the middle. The first line is
of the colour of Bandhuka flower (Bassia). Then is the
610
KRISHNA-YAJUR-VEDA
state of sleep. In the middle of the state of sleep is the

state of dream. In the middle of the state of dream, it
experiences the ideas of perception, Vedas, inference,
possibility, (sacred) words, etc. Then there arises
much fatigue. In order to remove this fatigue, it circles
the second line and sinks in the middle. The second is
of the colour of (the insect) Indragopa (of red or white
colour). Then comes the state of dreamless sleep.
During the dreamless sleep, it has only the thought

connected with Parameshvara (the highest Lord)
alone. This state is of the nature of eternal wisdom.
Afterwards it attains the nature of the highest Lord
(Parameshvara). Then it makes a round of the third
circle and sinks in the middle. The third circle is of
the colour of Padmaraga (ruby). Then comes the state
of Turya (the fourth). In Turya, there is only the
connection of Paramatman. It attains the nature of
eternal wisdom. Then one should gradually attain the
quiescence of Buddhi with self-control. Placing the
Manas in Atman, one should think of nothing else.
Then causing the union of Prana and Apana, he
concentrates his aim upon the whole universe being of
the nature of Atman. Then comes the state of
Turiyatita (viz., that state beyond the fourth). Then
everything appears as bliss. He is beyond the pairs (of
611
KRISHNA-YAJUR-VEDA
happiness and pains, etc.,). He stays here as long as he

should wear his body. Then he attains the nature of
Paramatman and attains emancipation through this
means. This alone is the means of knowing Atman.
When Vayu (breath) which enters the great hole

associated with a hall where four roads meet gets into
the half of the well-placed triangle, then is Achyuta
(the indestructible) seen.
95. Above the aforesaid triangle, one should meditate

on the five Bija (seed) letters of (the elements) Prithvi,
etc., as also on the five Pranas, the colour of the Bijas
and their position. The letter ‘Ya’ is the Bija of Prana
and resembles the blue cloud. The letter ‘Ra’ is the
Bija of Agni, is of Apana and resembles the sun.
96. The letter ‘La’ is the Bija of Prithvi, is of Vyana

and resembles Bandhuka flower. The letter ‘Va’ is the
Bija of Jiva (or Vayu), is of Udana and is of the colour
of the conch.
97-99(a). The letter ‘Ha’ is the Bija of Akasa, is of

Samana and is of the colour of crystal. Prana stays in
the heart, navel, nose, ear, foot, finger and other
places, travels through the seventy-two thousand
612
KRISHNA-YAJUR-VEDA
Nadis, stays in the twenty-eight Crores of hair-pores

and is yet the same everywhere. It is that which is
called Jiva.
99(b)-101(a). One should perform the three,

expiration, etc., with a firm will and great control; and
drawing in everything (with the breath) in slow
degrees, he should bind Prana and Apana in the cave
of the lotus of the heart and utter Pranava, having
contracted his throat and the genital organ.
101(b)-102. From the Muladhara (to the head) is the

Susumna resembling the shining thread of the lotus.
The Nada is located in the Vinadanda (spinal column);
that sound from its middle resembles (that of) the
conch, etc.
103-104(a). When it goes to the hole of Akasa, it

resembles that of the peacock. In the middle of the
cave of the skull between the four doors shines
Atman, like the sun in the sky.
104(b)-105. Between the two bows in the Brahma-

hole, one should see Purusha with Sakti as his own
Atman. Then his Manas is absorbed there. That man
attains Kaivalya who understands the gems,
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KRISHNA-YAJUR-VEDA
moonlight, Nada, Bindu and the seat of Maheshvara

(the great Lord).
Thus is the Upanishad.


any).
Here ends the Dhyanabindu Upanishad belonging to

614
KRISHNA-YAJUR-VEDA
615
KRISHNA-YAJUR-VEDA
38. Ekakshara Upanishad


any).
1. Thou art the one Imperishable in the Imperishable,

conjoint with Uma. As known by means of Susumna,
here (on the empirical plane), the one firm (Principle
art Thou). Thou art the ancient source of the world,
the Lord of beings; Thou the Parjanya (the Principle
616
KRISHNA-YAJUR-VEDA
of life-giving water), the Protector of the world.
2. Thou art immanent in all; from (the view-point) of

the wise, Thou, the Lord of the world art the all-
knowing (Fire). In the beginning Thou art unborn, the
first born, the sacrifice, too, art Thou. Thou alone the
one omnipresent and ancient.
3. Thou art the Principle of life; Thou the

manifestation (the manifested world); Thou the source
of the world; by a quarter hast Thou pervaded this
world. Thou art the world’s birth, the cause, the life
supreme, and the child in the womb armed with the
excellent bow and arrow.
4. Having widely spread out the arrow, shining like
the youthful sun in the sky, Thou shinest as
Hiranyagarbha. By means of light hast Thou created
the resplendent eagle (the sun), in the sky. Thou art
Subrahmanya, Thou Arishtanemi (a brother of
Garuda).
5. Thou art the bearer of the Thunderbolt (Indra), the

Lord of beings; Thou alone art love in all living
beings and in Soma (Shiva with Uma). Thou art the
sacred syllables Svaha, Svadha and Vasat; Thou the
Rudra immanent unhurt in the hearts of beasts.
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KRISHNA-YAJUR-VEDA
6. (Thou art) the supporter, the ordainer, the purifier

(air), the all pervading plenum, the divine Varaha,
night and aloneness; the past, the future and the
present; Thou art all activities, time, sequence and the
supreme Imperishable.
7. The Vedic verses, prose formulas and songs

proceed from Thy mouth. Thou shinest best (as) the
Vasus and the sky. Thou art the leader of the sacrifice,
the all-pervading fire and the Rudras. So also (art
Thou) the hosts of demons and Vasus.
8. This God here dwells in the sun (the wheel of the

celestial chariot) and elsewhere dispelling darkness.
All that pertains to Him shines in lovely (fashion) like
gold in some other sky. (This world of relativities
shines so).
9. He is the all-knower; the Protector of the world; the

firm nave of all born beings. He exists lengthwise and
crosswise, the sum total of (things) spread out in
order. He is the birthless (of wondrous births)
Prajapati sung in the Vedas.
10. Thou art He whom in the sacrifices the knowers of
618
KRISHNA-YAJUR-VEDA
Brahman adore with Vedic Songs, formulas and rites

and the soma juice; as the final (Truth) devoid of all
admixture, as the golden, the best of Veda-knowers.
11. Thou alone art the woman, the man; again Thou
art the boy and the girl. Thou art the ordainer, the
King Varuna, the Year, Aryama, the all.
12. (Thou art) Mitra, the bright-feathered (Garuda),

the moon, Indra, Varuna, Rudra, Tvastar, Vishnu,
Savitar, the lord of light, Thou Vishnu protectest all
beings from the demoniac; the world is encompassed
by Thee; Thou the womb of all that is born; Thou art
the earth, the atmosphere, the firmament; Thou art the
self-born; Thou art turned towards all.
13. Whoso thus knows the eternal Dweller in the cave

(of the heart), the ancient Lord who has become the
all, the golden, the supreme goal of the wise, is wise.
He stays transcending all (forms of) wisdom. This is
the secret doctrine.

619
KRISHNA-YAJUR-VEDA

any).
Here ends the Ekaksharopanishad belonging to the

Krishna-Yajur-Veda.
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KRISHNA-YAJUR-VEDA
39. Garbha Upanishad


any).
The body is fivefold in nature (the five elements),

existing in the five, depending on the six (tastes of
food), connected with the six qualities (kama etc.,),
seven Dhatus, three impurities, three Yonis (of
621
KRISHNA-YAJUR-VEDA
excretion) and four kinds of food.
Why say ‘Fivefold in nature ?’ The five elements

Earth, Water, Fire, Wind and Ether. In this body,
whatever is hard is of Earth, liquid is water, warm is
fire, whatever moves about is air and space-enclosed
is ether. The function of the Earth is to support, water
is to consolidate (digestion etc.,). Fire is to see, wind
is for moving, Ether is to give space (for vital
functions).
The eyes are used in seeing form, ears for sound,

tongue for taste, the skin and nose for touch and smell
respectively; genital for pleasure, Apana is for
evacuation (of bowels). The person cognises through
the intellect, wills with the mind and speaks with the
tongue.
The six-fold support is the six tastes (of food): sweet,

acid, salty, pungent, bitter and astringent.
1-7. Sadja, Risabha, Gandhara, Panchama,

Madhyama, Dhaivata, Nisadha – these are the seven
agreeable and disagreeable sounds. White, Red, Black
smoke-coloured, Yellow, Tawny and Pale-White –
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KRISHNA-YAJUR-VEDA
these are the colours of the seven Dhatus (primary

Humours). Why ? For Devadatta (any person) there
springs up in his mind desire for enjoyment of objects.
From relish of food blood is born, from it is flesh,
thence fat, bones, marrow, semen; by the combination
of semen and blood the foetus is born.
Vital warmth springs up in the womb and the belly. In

the seat of the warmth bile, Prana flows – at the
proper season ordained by the creator.
8. The embryo lying (in the womb) for (a day) and

night is a confused mass; after seven days it becomes
a bubble; after a fortnight, a mass and in a month, it
hardens. In two months develops the region of the
head; in three months, the feet; in the fourth, belly and
hip; in the fifth, the backbone; in the sixth, nose, eyes
and ears; in the seventh the embryo quickens with life
and in the eighth month, it becomes complete.
9. By the dominance of the father’s semen, the child

becomes male; the mother’s – female. When equal, a
eunuch. If, at the time of impregnation, the parents are
agitated, the child will be blind, crippled, hunch-
backed or stunted in growth. If the couple have vital-
air-trouble, the semen enters in two parts resulting in
623
KRISHNA-YAJUR-VEDA
twins.
10. In the eighth month, in conjunction with the five

vital airs the Jiva gets the capacity to know its past
affairs (of past births), conceives of the imperishable
Atman as Om, through perfect knowledge and
meditation. Having known Om he sees in the body the
eight Prakritis derived from it the five elements, mind,
intellect and ego and the sixteen changes [see
Prasnopanishad].
11. The body becomes complete in the ninth month

and remembers the past birth. Actions done and not
done flash to him and he recognises the good and bad
nature of Karma.
12-17. ‘I have seen thousands of wombs, eaten several

kinds of food and sucked many breasts; born and dead
often, I am immersed in grief but see no remedy. If I
can get out of this, I will resort to Sankhya-Yoga
which destroys misery and yields liberation; or I
resort to Maheshvara who destroys misery. Or I resort
to Narayana, who destroys misery. If I did good and
bad deeds for the sake of my dependants, I shall
myself be burnt for the deeds – the others who
enjoyed the fruits go away (unaffected).
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KRISHNA-YAJUR-VEDA
18. The person being squeezed as it were by a

machine is touched by all-pervading air and forgets
previous births and deeds.
19. Why is the body so called ? It has three fires: the

Kosthagni ripens all that is eaten; the Darsanagni
helps one see colour etc., the Jnanagni is the mind
which helps perform good and bad deeds.
20. The Daksinagni is in the heart; Garhapatya in the

belly and Ahavaniya in the mouth; the intellect is the
performer’s consort, contentment is Diksha, sense
organs are the utensils, head is the jar, hair is the
sacred grass, the mouth the interior of the altar etc.
21. The heart measures 8 Palas, tongue 12, bile is one

Prastha, phlegm one Adhaka. Sukla is one Kudupa, fat
two Prasthas, Urine and mala two Prasthas each,
depending on what is taken in daily.
The scripture of liberation expounded by Paippalada

ends.
625
KRISHNA-YAJUR-VEDA


any).
Here ends the Garbhopanishad belonging to the

Krishna-Yajur-Veda.
626
KRISHNA-YAJUR-VEDA
40. Kaivalya Upanishad


any).
1. Then Ashvalayana approached the Lord Paramesthi

(Brahma) and said: Teach, O Lord, the knowledge of
Brahman, the highest, always cultivated by the good,
hidden and by which a wise man drives away instantly
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KRISHNA-YAJUR-VEDA
all the sins and reaches the Purusha higher than the
high.
2. And to him, the Grandsire (Brahma) said, "Know

(this) by means of faith, devotion and meditation. Not
by work, nor by progeny, nor by wealth, but by
renunciation, some attained immortality.
3. Higher than heaven, seated in the cave (Buddhi),

that shines, (which) the self-controlled attain – the
self-controlled, who being of pure minds have well
ascertained the Reality, by the knowledge of Vedanta,
and through Sannyasa or renunciation. In the sphere
of Brahma, at the time of cosmic dissolution, they all
get liberated from the highest (apparent) immortality
of the manifested universe.
4-5. In a secluded place, sitting in an easy posture,

pure, with a neck, head, and body erect, living in the
last of the orders of religious life, having controlled
all the sense, saluting his own preceptor with
reverence, meditating within the lotus of the heart (on
Brahman), untainted, pure, clear and griefless.
6. (Who is) unthinkable, unmanifest, of endless forms,

the good, the peaceful, Immortal, the origin of the
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KRISHNA-YAJUR-VEDA
worlds, without beginning, middle, and end, the only

one, all-pervading, Consciousness, and Bliss, the
formless and the wonderful.
7. Meditating on the highest Lord, allied to Uma,

powerful, three-eyed, blue-necked, and tranquil, the
holy man reaches Him who is the source of all, the
witness of all and is beyond darkness (i.e. Avidya).
8. He is Brahma, He is Shiva, He is Indra, He is the

Immutable, the Supreme, the Self-luminous, He alone
is Vishnu, He is Prana, He is Time and Fire, He is the
Moon.
9. He alone is all that was, and all that will be, the
Eternal; knowing Him, one transcends death; there is
no other way to freedom.
10. Seeing the Atman in all beings, and all beings in

the Atman, one attains the highest Brahman – not by
any other means.
11. Making the Atman the (lower) Arani, and OM the

upper Arani, by the repeated friction of knowledge, a
wise man burns up the bond.
629
KRISHNA-YAJUR-VEDA
12. With his self thus deluded by Maya or ignorance,

it is he who identifies himself with the body and does
all sorts of things. In the waking state it is he (the
Jiva) who attains satisfaction through the varied
objects of enjoyment, such as women, food, drink, etc.
13. In the dream-state that Jiva feels pleasure and pain

in a sphere of existence created by his own Maya or
ignorance. During the state of profound sleep, when
everything is dissolved (into their causal state), he is
overpowered by Tams or non-manifestation and
comes to exist in his form of Bliss.
14. Again, through his connection with deeds done in

previous births, that very Jiva returns to the dream-
state, or the waking state. The being who sports in the
three cities (viz., the states of wakefulness, dream and
profound sleep) – from Him has sprung up all
diversity. He is the substratum, the bliss, the
indivisible Consciousness, in whom the three cities
dissolve themselves.
15. From This spring up Prana (Vitality), mind, all the

organs, sky, air, fire, water and the earth that supports
all.
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KRISHNA-YAJUR-VEDA
16. That which is the Supreme Brahman, the soul of

all, the great support of the universe, subtler than the
subtle, and eternal – that is thyself, and thou art That.
17. "That which manifests the phenomena, such as the

states of wakefulness, dream and profound sleep, I am
that Brahman" – realising thus one is liberated from
all bonds.
18. What constitute the enjoyable, the enjoyer, and the

enjoyment, in the three abodes – different from them
all am I, the Witness, the Pure Consciousness, the
Eternal Good.
19. In me alone is everything born, in me does

everything rest, and in me is everything dissolved. I
am that Brahman, the secondless.
20. I am minuter than the minute, I am likewise the

greatest of all, I am the manifold universe. I am the
Ancient One, the Purusha and the Ruler, I am the
Effulgent One, and the All-good.
21. Without arms and legs am I, of unthinkable power;

I see without eyes, and I hear without ears. I know all,
and am different from all. None can know me. I am
631
KRISHNA-YAJUR-VEDA
always the Intelligence.
22. I alone am taught in the various Vedas, I am the

revealer of the Vedanta or Upanishads, and I am also
the Knower of the Vedas. For me there is neither merit
nor demerit, I suffer no destruction, I have no birth,
nor any self-identity with the body and the organs.
23-24. For me there is neither earth, nor water, nor

fire, nor air, nor ether. Thus realising the Paramatman,
who lies in the cavity of the heart, who is without
parts, and without a second, the Witness of all, beyond
both existence and non-existence – one attains the
Pure Paramatman Itself.
25. He who studies the Shatarudriya, is purified as by

the Fires, is purified from the sin of drinking, purified
from the sin of killing a Brahmana, from deeds done
knowingly or unawares. Through this he has his
refuge in Shiva, the Supreme Self. One who belongs
to the highest order of life should repeat this always or
once (a day).
26. By means of this, one attains the Knowledge that

destroys the ocean of Samsara or repeated
transmigration. Therefore, knowing thus one attains
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KRISHNA-YAJUR-VEDA
the fruit of Kaivalya or liberation, verily one attains

liberation.


any).
Here ends the Kaivalyopanishad, included in the

Krishna-Yajur-Veda.
633
KRISHNA-YAJUR-VEDA
41. Kalagni Rudra

Upanishad


any).
OM! May Brahman protect us (the Guru and Sishya)

both! May he give us both (enough) to enjoy!
Efficiency may we both attain! Effective may our
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KRISHNA-YAJUR-VEDA
study prove! May we not hate (each other) at all!
Once it happened that Sanat Kumara asked the exalted

Kalagnirudra: “Teach me O exalted Sir! the truth in
respect to the rule of the Tripundram (a sect mark
consisting of three streaks) and what material, which
place, how much, of what extent and which streaks,
which divinity, which formula, which powers and
which reward there are?”
The exalted one said to him “The material should be

the ash of fires. One should grasp it with the five
Brahman-formulas (Sathyojatam, Vamadevam,
Agoram, Rudram, Eesanam). Consecrate it with the
formula “Agnir iti bhasma” etc., Take out with the
formula “ma nas toke tanayae” and (after
consecrating) with the formula “Trayambakam
Yajamahe” should apply it as three lines across on the
head, forehead, breast and shoulders under the
tryayusa formulas, trayambaka formulas and trisakti
formulas.
This is the Sambhu-vow, which is taught in all the

Vedas by those versed in the Veda. Therefore one
635
KRISHNA-YAJUR-VEDA
desirous of liberation should practise it, so that he is

not born again. And this O! Sanat kumara, is its (of
the mark) extent; it stretches threefold from the
forehead down to the eyes and goes from the center of
one eye-brow to the other.
Its first line is the Grahapatya fire, the a-sound (of

AUM), the Rajas (forceful characteristic), the
terrestrial world, the external atman, the acting power,
the Rig Veda, the morning pressing (of the Soma
Juice), and Maheswara is its divinity.
Its second line is the Dakshina fire, the u-sound, the

Sattvam (peaceful characteristic), the atmosphere, the
inner Atman, the willing power, the Yajur Veda, the
midday pressing of the Soma and Sadasiva is its
divinity.
Its third line is the Ahavaniya fire, the m-sound, the

Tamas (lazy characteristic), the heaven, the highest
Atman, the perceiving power, the SamaVeda, the
evening pressing of the Soma and Siva is its divinity.
Therefore he makes the Tripundram from the ashes.

He who knows this, whether he be a Brahman-
student, a house holder, a forest-resident or an ascetic,
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KRISHNA-YAJUR-VEDA
he is thereby purified of all the major sins and minor

sins. Thereby all the gods are meditated upon by him,
he is known by all the gods, becomes one who has
bathed in all the holy bathing places, one who has all
the time muttered the Rudra prayer. And after
enjoying all the pleasures he enters, giving up the
body, into union with Siva and does not return – and
does not return.
Thus spoke the exalted Kalagni Rudra. One who

recites it here, he also attains to a similar state. Om
Satyam. – Thus reads the Upanishad.


637
KRISHNA-YAJUR-VEDA

any).
Here ends the Kalagni-Rudropanishad belonging to

638
KRISHNA-YAJUR-VEDA
42. Kali Santarana

Upanishad


any).
Hari Om ! At the end of Dvapara-Yuga, Narada went

to Brahma and addressed him thus: "O Lord, how
shall I, roaming over the earth, be able to across
639
KRISHNA-YAJUR-VEDA
Kali ?" To which Brahma thus replied: "Well asked.

Hearken to that which all Shrutis (the Vedas) keep
secret and hidden, through which one may cross the
Samsara (mundane existence) of Kali. He shakes off
(the evil effects of) Kali through the mere uttering of
the name of the Lord Narayana, who is the primeval
Purusha". Again Narada asked Brahma: "What is the
name ?" To which Hiranyagarbha (Brahma) replied
thus:
1. Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare
Hare
2. These sixteen names (words) are destructive of the

evil effects of Kali. No better means than this is to be
seen in all the Vedas.
These (sixteen names) destroy the Avarana (or the

centripetal force which produces the sense of
individuality) of Jiva surrounded by the sixteen Kalas
(rays). Then like the sphere of the sun which shines
fully after the clouds (screening it) disperse,
Parabrahman (alone) shines."
Narada asked: ‘O Lord, what are the rules to be
640
KRISHNA-YAJUR-VEDA
observed with reference to it ?" To which Brahma

replied that there were no rules for it. Whoever in a
pure or an impure state, utters these always, attains the
same world of, or proximity with, or the same form
of, or absorption into Brahma.
Whoever utters three and a half Crores (or thirty-five

millions) times this Mantra composed of sixteen
names (or words) crosses the sin of the murder of a
Brahmana. He becomes purified from the sin of the
theft of gold. He becomes purified from the sin of
cohabitation with a woman of low caste. He is
purified from the sins of wrong done to Pitris, Devas
and men. Having given up all Dharmas, he becomes
freed at once from all sins. He is at once released from
all bondage. That he is at once released from all
bondage is the Upanishad.
Hari Om Tat Sat !

641
KRISHNA-YAJUR-VEDA

any).
Here ends the Kalisantarana Upanishad belonging to

642
KRISHNA-YAJUR-VEDA
43. Katha Upanishad
Om ! May He protect us both together (by illumining

the nature of knowledge).
May He sustain us both (by ensuring the fruits of

knowledge).
May we attain the vigour (of knowledge) together.
Let what we learn enlighten us.
Let us not hate each other.
1-I-1. Out of desire, so goes the story, the son of

Vajasrava gave away all his wealth. He had a son
named Nachiketas.
1-I-2. Though young, faith possessed him as presents

were being brought; he thought:
643
KRISHNA-YAJUR-VEDA
1-I-3. Water has been drunk (for the last time by these
cows), grass has been eaten (for the last time); they
have yielded all their milk, and are devoid of (the
power of) the organs. Those worlds are indeed joyless
where he goes who offers these.
1-I-4. He then said to his parent, "father, to whom wilt

thou give me?" A second time and a third time (he
said it). To him he (the father) said, "To Death I give
thee."
1-I-5. Of many I go the first; of many I go the middle

most. What purpose of Yama could there be which
(my father) will get accomplished today through me?
1-I-6. Think how your ancestors behaved; behold how

others now behave. Like corn man decays, and like
corn he is born again.
1-I-7. Like Vaisvanara (fire), a Brahmana guest enters

the houses. Men offer this to propitiate him. O
Vaivasvata (Yama): fetch water (for him).
1-I-8. Hope, expectation, association with the effects

(of these two), pleasant discourse, sacrifice, acts of
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KRISHNA-YAJUR-VEDA
pious liberality, sons and cattle – all these are

destroyed in the case of the man of little intellect in
whose house a Brahmana dwells without food.
1-I-9. O Brahmana, since thou, a worshipful guest,

hast dwelt in my house for three nights without food,
let me make salutation to thee. O Brahmana, may
peace be with me. Therefore, ask for three boons in
return.
1-I-10. O Death, let Gautama (my father) be relieved

of the anxiety, let him become calm in mind and free
from anger (towards me), and let him recognise me
and talk to me when liberated by thee. Of the three
boons, this is the first I choose.
1-I-11. Ouddalaki, the son of Aruna, will recognise

thee as before and will, with my permission, sleep
peacefully during nights and on seeing thee released
from the jaws of Death, he will be free from anger.
1-I-12. There is no fear in heaven; nor art thou there;

nor is there any fear from old age. Transcending both
hunger and thirst and rising above grief, man rejoices
in heaven.
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1-I-13. O Death, thou knowest the Fire that leads to

heaven. Instruct me, who am endowed with faith,
about that (Fire) by which those who dwell in heaven
attain immortality. This I choose for my second boon.
1-I-14. I will teach thee well; listen to me and

understand, O Nachiketas, I know the Fire that leads
to heaven. Know that Fire which is the means for the
attainment of heaven and which is the support (of the
universe) and located in the cavity.
1-I-15. Death told him of the Fire, the source of the

worlds, the sort of bricks (for raising the sacrificial
altar), how many, and how (to kindle the fire) and he
(Nachiketas) too repeated it as it was told. Then
Death, becoming delighted over it, said again:
1-I-16. The exalted one, being pleased, said to him: "I

grant thee again another boon now. By thy name itself
shall this fire be known; and accept thou this necklace
of manifold forms".
1-I-17. Whoso kindles the Nachiketas fire thrice and

becomes united with the three and does the three-fold
karma, transcends birth and death. Knowing the
omniscient one, born of Brahma, bright and adorable,
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and realizing it, he attains to surpassing peace.
1-I-18. He who, knowing the three (form of brick

etc.,), piles up the Nachiketa Fire with this
knowledge, throws off the chains of death even before
(the body falls off), and rising over grief, rejoices in
heaven.
1-I-19. This is the Fire, O Nachiketas, which leads to

heaven and which thou hast chosen for the second
boon. Of this Fire, people will speak as thine indeed.
O Nachiketas, choose the third boon.
1-I-20. This doubt as to what happens to a man after

death – some say he is, and some others say he is not,
– I shall know being taught by thee. Of the boons, this
is the third boon.
1-I-21. Even by the gods this doubt was entertained in

days of yore. This topic, being subtle, is not easy to
comprehend. Ask for some other boon, O Nachiketas.
Don’t press me; give up this (boon) for me.
1-I-22. (Nachiketas said:) Since even by the gods was

doubt entertained in this regard and (since) thou
sayest, O Death, that this is not easily comprehended,
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no other preceptor like thee can be had to instruct on

this nor is there any other boon equal to this.
1-I-23. Ask for sons and grandsons who will live a

hundred years. Ask for herds of cattle, elephants gold
and horses, as also for a vast extent of earth and
thyself live for as many autumns as thou desirest.
1-I-24. If thou thinkest any other boon to be equal to

this, ask for wealth and longevity. Be thou the ruler
over a vast country, O Nachiketas; I shall make thee
enjoy all thy longings.
1-I-25. What all things there are in the human world

which are desirable, but hard to win, pray for all those
desirable things according to thy pleasure. Here are
these damsels with the chariots and lutes, the like of
whom can never be had by men. By them, given by
me, get thy services rendered, O Nachiketas, do not
ask about death.
1-I-26. These, O Death, are ephemeral and they tend

to wear out the vigour of all the senses of man. Even
the whole life is short indeed. Be thine alone the
chariots; be thine the dance and music.
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1-I-27. Man cannot be satisfied with wealth. If we

need wealth, we shall get it if we only see thee. We
shall live until such time as thou wilt rule. But the
boon to be asked for (by me) is that alone.
1-I-28. Having gained contact with the undecaying

and the immortal, what decaying mortal dwelling on
the earth below who knows the higher goal, will
delight in long life, after becoming aware of the
(transitoriness of) beauty (Varian) and sport (rati) and
the joy (pramoda) thereof.
1-I-29. O Death, tell us of that, of the great Beyond,

about which man entertain doubt. Nachiketas does not
pray for any other boon than this which enters into the
secret that is hidden.
1-II-1. Different is (that which is) preferable; and

different, indeed, is the pleasurable. These two,
serving different purposes, blind man. Good accrues
to him who, of these two, chooses the preferable. He
who chooses the pleasurable falls from the goal.
1-II-2. The preferable and the pleasurable approach
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man. The intelligent one examines both and separates

them. Yea, the intelligent one prefers the preferable to
the pleasurable, (whereas) the ignorant one selects the
pleasurable for the sake of yoga (attainment of that
which is not already possessed) and kshema (the
preservation of that which is already in possession).
1-II-3. Thou hast relinquished, O Nachiketas, all

objects of desire, dear and of covetable nature,
pondering over their worthlessness. Thou hast not
accepted the path of wealth in which perish many a
mortal.
1-II-4. What is known as ignorance and what is

known as knowledge are highly opposed (to each
other), and lead to different ways. I consider
Nachiketas to be aspiring after knowledge, for desires,
numerous though they be, did not tear thee away.
1-II-5. Living in the midst of ignorance and deeming

themselves intelligent and enlightened, the ignorant
go round and round staggering in crooked paths, like
the blind led by the blind.
1-II-6. The means of attaining the other world does

not become revealed to the non-discriminating one
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who, deluded by wealth, has become negligent. He

who thinks, ‘this world alone is and none else’ comes
to my thraldom again and again.
1-II-7. Of the Self many are not even able to hear;

Him many, though they hear, do not comprehend.
Wonderful is the expounder of the Self and attainer,
proficient. The knower (of the Self) taught by an able
preceptor is wonderful.
1-II-8. This (Self), if taught by an inferior person, is

not easily comprehended, for It is variously thought
of. Unless taught by another (who is a perceiver of
non-difference) there is no way (of comprehending It),
for It is not arguable and is subtler than subtlety.
1-II-9. This (knowledge of the Self) attained by thee

cannot be had through argumentation. O dearest, this
doctrine, only if taught by some teacher (other than a
logician), leads to right knowledge. O, thou art rooted
in truth. May a questioner be ever like thee, O
Nachiketas.
1-II-10. I know that the treasure is impermanent, for

that which is constant cannot be reached by things
which are not constant. Therefore, has the Nachiketa
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Fire been kindled by me with impermanent things,

and I have attained the eternal.
1-II-11. The fulfilment of all desires, the support of

the universe, the endless fruits of sacrifice, the other
shore of fearlessness, the extensive path which is
praiseworthy and great, as also (thy own exalted) state
– seeing all these thou hast, intelligent as thou art,
boldly rejected (them).
1-II-12. The intelligent one, knowing through

concentration of mind the Self that is hard to perceive,
lodged in the innermost recess, located in intelligence,
seated amidst misery, and ancient, abandons joy and
grief.
1-II-13. Having heard this and grasped it well, the

mortal, separating the virtuous being (from the body
etc.,) and attaining this subtle Self, rejoices having
obtained that which causes joy. The abode (of
Brahman), I think, is wide open unto Nachiketas.
1-II-14. Tell me of that which thou seest as distinct

from virtue, distinct from vice, distinct from effect
and cause, distinct from the past and the future.
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1-II-15. The goal which all the Vedas expound, which

all austerities declare, and desiring which aspirants
resort to Brahmacharya, that goal, I tell thee briefly: It
is this – Om.
1-II-16. This syllable (Om) indeed is the (lower)

Brahman; this syllable indeed is the higher
Brahman; whosoever knows this syllable, indeed,
attains whatsoever he desires.
1-II-17. This support is the best; this support is the

supreme. Knowing this support one is magnified in
the world of Brahman.
1-II-18. The intelligent Self is not born, nor does It

die. It did not come from anywhere, nor did anything
come from It. It is unborn, eternal, everlasting and
ancient, and is not slain even when
the body is slain.
1-II-19. If the slayer thinks that he slays It and if the

slain thinks of It as slain, both these do not know, for
It does not slay nor is It slain.
1-II-20. The Self that is subtler than the subtle and

greater than the great is seated in the heart of every
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creature. One who is free from desire sees the glory of

the Self through the tranquillity of the mind and
senses and becomes absolved from grief.
1-II-21. While sitting, It goes far, while lying It goes

everywhere. Who other than me can know that Deity
who is joyful and joyless.
1-II-22. The intelligent one having known the Self to

be bodiless in (all) bodies, to be firmly seated in
things that are perishable, and to be great and all-
pervading, does not grieve.
1-II-23. The Self cannot be attained by the study of

the Vedas, not by intelligence nor by much hearing.
Only by him who seeks to know the Self can It be
attained. To him the Self reveals Its own nature.
1-II-24. None who has not refrained from bad

conduct, whose senses are not under restraint, whose
mind is not collected or who does not preserve a
tranquil mind, can attain this Self through knowledge.
1-II-25. The Self to which both the Brahmana and the

Kshatriya are food, (as it were), and Death a soup,
how can one know thus where It is.
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1-III-1. The knowers of Brahman and those who

kindle the five fires and propitiate the Nachiketa Fire
thrice, speak of as light and shade, the two that enjoy
the results of righteous deeds, entering within the
body, into the innermost cavity (of the heart), the
supreme abode (of Brahman).
1-III-2. May we be able to know the Nachiketa Fire

which is the bridge for the sacrificers, as also the
imperishable Brahman, fearless, as well as the other
shore for those who are desirous of crossing (the
ocean of samsara).
1-III-3. Know the Self to be the master of the chariot,

and the body to be the chariot. Know the intellect to
be the charioteer, and the mind to be the reins.
1-III-4. The senses they speak of as the horses; the

objects within their view, the way. When the Self is
yoked with the mind and the senses, the wise call It
the enjoyer.
1-III-5. But whoso is devoid of discrimination and is

possessed of a mind ever uncollected – his senses are
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uncontrollable like the vicious horses of a driver.
1-III-6. But whoso is discriminative and possessed of

a mind ever collected – his senses are controllable like
the good horses of a driver.
1-III-7. But whoso is devoid of a discriminating

intellect, possessed of an unrestrained mind and is
ever impure, does not attain that goal, but goes to
samsara.
1-III-8. But whoso is possessed of a discriminating

intellect and a restrained mind, and is ever pure,
attains that goal from which he is not born again.
1-III-9. But the man who has a discriminating intellect

as his driver, and a controlled-mind as the reins,
reaches the end of the path – that supreme state of
Vishnu.
1-III-10. The sensory objects are subtler than the

senses, and subtler than the sensory objects is mind.
But intellect is subtler than mind and subtler than
intellect is Mahat (the Hiranyagarbha).
1-III-11. The unmanifested (avyakta) is subtler than
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Mahat (Hiranyagarbha) and subtler than the

unmanifested is Purusha. There is nothing subtler than
Purusha. That is the end, that is the supreme goal.
1-III-12. This Self hidden in all beings does not shine.

But by seers of subtle and pointed intellect capable of
perceiving subtle objects, It is seen.
1-III-13. Let the wise man merge speech in his mind,

merge that (mind) into the intelligent self and the
intelligent self into the Mahat. (Let him then) merge
the Mahat into the peaceful Self.
1-III-14. Arise, awake, and learn by approaching the

exalted ones, for that path is sharp as a razor’s edge,
impassable, and hard to go by, say the wise.
1-III-15. By knowing that which is soundless,

touchless, formless, undecaying, so also tasteless,
eternal, odourless, beginningless, endless, subtler than
Mahat and constant, man is liberated from the jaws of
death.
1-III-16. Narrating and hearing this eternal story of

Nachiketas told by Death, the intelligent man attains
glory in the world of Brahman.
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1-III-17. Whoso, becoming pure, causes this supreme

secret to be recited before am assembly of the
Brahmanas, or at the time of Sraddha, that (ceremony)
secures for him infinite results, secures infinite results.
2-I-1. The self-existent damned the out-going senses.

Therefore one sees externally and not the internal
Self. Someone (who is) intelligent, with his eyes
turned away, desirous of immortality,
sees the inner Self.
2-I-2. The unintelligent go after outward pleasures;

they fall into the meshes of wide-spread death. But the
intelligent, having known immortality to be constant,
never covet here objects that are inconstant.
2-I-3. By the self (a man knows) form, taste, odour,

sound, touch, and the sexual joy. What remains here
(unknowable to the Self)? This verily is that (thou
seekest).
2-I-4. Knowing that great and all-pervading Self by

which one sees (the objects) both in the sleep and the
waking states, the intelligent man grieves no more.
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2-I-5. Whoso knows the self closely, the honey-eater,

the supporter of the vital airs and the lord of the past
and the future, will not henceforward protect himself.
This verily is that (thou seekest).
2-I-6. He who perceives the First-born that came into

being from Tapas (Brahman) before the waters, and
that, entering into the cavity of the heart, is seated
there, he perceives that very Brahman. This verily is
that (thou seekest).
2-I-7. (He who perceives) this Aditi that comes into

being as the Prana, comprising all the gods, that is
manifested along with the elements, and that, entering
into the cavity of the heart, is seated there, he
perceives that very Brahman. This verily is that (thou
seekest).
2-I-8. The (sacrificial) fire lodged in the two aranis,

even as the foetus is carefully borne by the pregnant
woman, is fit to be worshipped every day by men who
are wakeful and possessed of oblation. This verily is
that (thou seekest).
2-I-9. On that from which the sun rises and in which it
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sets, are fixed all the gods. None ever goes beyond
that. This verily is that (thou seekest).
2-I-10. What indeed is here is there; what is there is

here again. Whoso here sees as though different,
passes from death to death.
2-I-11. By mind alone is this attainable; there is no

difference here whatsoever. Whoso here sees as
though different, passes from death to death.
2-I-12. The Purusha, of the size of a thumb, dwells in

the body. (Realizing Him as) the Lord of the past and
the future, one does not (henceforward) want to
protect oneself. This verily is that (thou seekest).
2-I-13. The Purusha of the size of a thumb is like a

smokeless flame and is the Lord of the past and the
future. He certainly exists now and shall certainly
exist tomorrow. This verily is that (thou seekest).
2-I-14. As rain-water fallen on a mountain ridge runs

down the rocks, so does one seeing the selves
differently run after them alone.
2-I-15. As pure water poured into pure water remains
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the same only, so does the Self of the thinker who

knows thus become, O Gautama.
2-II-1. The city of the unborn whose knowledge is like

the light of the sun, consists of eleven gates.
Meditating on Him, one does not grieve and,
becoming free (from bondage), one becomes
liberated. This verily is that (thou seekest).
2-II-2. As mover (sun), He dwells in heaven; (as air),

He pervades everything and dwells in inter-space; as
fire, on the earth; as guest, in the houses; He dwells in
men; dwells in the gods; dwells in truth and dwells in
space. He is all that is born in water, all that is born on
earth, all that is born in sacrifices and all that is born
on the mountains; He is unchanging and great.
2-II-3. (He) raises the prana upward and casts the

apana downward. All the gods worship Him who is
adorable and seated in the middle.
2-II-4. When this Self seated in the body is torn away

and freed from the body, what remains here? This
verily is that (thou seekest).
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2-II-5. Not by prana, not by apana does a mortal live;

but all live by something else on which these two
depend.
2-II-6. I will describe to thee, O Gautama, this secret

ancient Brahman and also what becomes of the Self
after death.
2-II-7. Some jivas enter the womb for assuming

bodies; others go into the unmoving, in accordance
with their karma and with their knowledge.
2-II-8. This Purusha who is awake when all are

asleep, creating all things cherished, is certainly pure;
that is Brahman; that is called the Immortal. All
worlds are strung on that; none passes beyond that.
This verily is that (thou seekest).
2-II-9. Just as fire, though one, having entered the

world, assumes a separate form in respect of every
form, so does the in-dwelling Self of all beings,
though one, assume a form in respect of every form,
and is outside it.
2-II-10. Just as wind, though one, having entered the

world, assumes a separate form in respect of each
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form, so does the in-dwelling Self of all beings,

though one, assumes a form in respect of every form
and is outside it.
2-II-11. Just as the sun, which is the eye of the entire

world, is not tainted by the external impurities seen by
the eyes, so also, the in-dwelling Self of all beings,
though one, is not tainted by the sorrows of the world,
It being external.
2-II-12. Eternal happiness belongs to the intelligent –

not to others – who realize in their hearts Him who is
one, the controller and the in-dwelling Self of all
beings, and who makes the one form manifold.
2-II-13. Whoso among the intelligent realize the Self

in the (inner space of the) heart as the eternal among
the ephemeral, the consciousness among the
conscious, who, though one, dispenses the desired
objects to many, to them belongs eternal peace, not to
others.
2-II-14. How shall I know that indescribable and

supreme Bliss which they think of as ‘This’? Is It self-
luminous or does It shine distinctly, (making Itself
perceptible to the intellect), or does It not?
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2-II-15. There the sun shines not, nor do the moon and
the stars, nor do these lightnings. How (then) can this
fire (shine)? Everything shines after Him that shines.
By His light shines all this.
2-III-1. This peepul tree with root above and branches

down is eternal. That (which is its source) is certainly
pure; that is Brahman and that is called immortal. On
that are strung all the worlds; none passes beyond
that. This verily is that (thou seekest).
2-III-2. All this universe, evolved (from Brahman),

moves in prana (in Brahman); the most frightful like
an uplifted thunderbolt. Those who know this become
immortal.
2-III-3. For fear of Him, fire burns;
For fear of Him, shines the sun;
For fear of Him, Indra and Vayu function;
For fear of Him, death, the fifth, stalks on the earth.
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2-III-4. If one could know here prior to the falling of

the body, (one becomes liberated); (if not), one
becomes fit to be embodied in the worlds of creatures.
2-III-5. As in a mirror, so in one’s intellect; as in a

dream, so in the world of manes; as seen in water, so
in the world of the Gandharvas; as in the case of shade
and light, so in the world of Brahma.
2-III-6. The intelligent man, having known the

different nature of the senses originating separately
(from their causes), as also their rising and setting,
does not grieve.
2-III-7. The mind is subtler than the senses; subtler

than the mind is the intellect; Mahat (Hiranyagarbha)
is subtler than the intellect; subtler than Mahat is
Avyakta (Unmanifested).
2-III-8. But subtler than Avyakta is Purusha, all-

pervading and without a linga (distinguishing mark)
indeed, knowing whom a mortal becomes freed and
attains immortality.
2-III-9. His form does not stand within the scope of
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vision; none beholds Him with the eye. By the

intellect restraining the mind, and through meditation
is He revealed. Those who know this become
immortal.
2-III-10. When the five senses of knowledge are at

rest together with the mind, and the intellect is not
active, that state they call the highest.
2-III-11. That steady restraint over the senses they

regard as yoga. Then one becomes vigilant, for yoga
can indeed originate (in one) and can be lost (as well).
2-III-12. Not by speech, not by mind, not by the eye

can It be attained. Except in the case of one who says,
‘It exists’, how can It be known to anyone else?
2-III-13. The Self should be apprehended as existing

and also as It really is. Of these two (aspects), to him
who knows It to exist, Its true nature is revealed.
2-III-14. When all longings that are in the heart

vanish, then a mortal becomes immortal and attains
Brahman here.
2-III-15. When all the knots of the heart are cut
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asunder here, then a mortal becomes immortal. Only

this much is the instruction.
2-III-16. There are a hundred and one nerves of the

heart. Of then, one goes out piercing the head. Going
up through that, one attains immortality; the others
serve for departing in different ways.
2-III-17. Purusha of the size of a thumb, the inner

Self, is ever seated in the heart of all living beings.
One should, with steadiness, separate Him from one’s
own body as stalk from the Munja grass. One should
know Him as pure and immortal; one should know
Him as pure and immortal.
2-III-18. Nachiketas then, having acquired this

knowledge imparted by Death, as also the instructions
on Yoga in entirety, attained Brahman having become
dispassionate and deathless. So does become any one
else also who knows the inner Self thus.
Om ! May He protect us both together (by illumining

the nature of knowledge).
May He sustain us both (by ensuring the fruits of
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knowledge).
May we attain the vigour (of knowledge) together.
Let what we learn enlighten us.
Let us not hate each other.
Here ends the Kathopanishad, as contained in the

Krishna-Yajur-Veda.
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44. Katharudra Upanishad


any).
1. The Gods, it is said, requested of the venerable

(Brahma): Venerable Sir, impart to us the spiritual
knowledge. He, the creator (Prajapati), replied:
2. After removing the hair including the tuft and

discarding it, and after removing the sacred thread,
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looking at one’s son (the following shall be uttered):

‘Thou art the scripture , thou the sacrifice, thou the
Vasatkara, thou the syllable Om, thou art Svaha, thou
Svadha, thou the doer and thou the creator’. Then the
son shall say: ‘I am the scripture , I am the sacrifice, I
am the Vasatkara, I am the syllable Om, I am Svaha, I
am Svadha, I am the doer and I am the creator, I am
the divine architect (Tvastir), I am the base’. These
are the words (to be uttered). While parting (from the
son) he shall not shed tears. Should he shed tears, the
line of progeny will be broken. Circumambulating
clockwise (his village) and not looking at anything he
shall depart. Such a one is fit for the world of
Brahman.
3. After studying the Vedas as a celibate student and

performing the duties prescribed in the scriptures,
after marrying and begetting sons and providing them
with suitable means, having performed sacrifices
according to ability, he who has been permitted by
elders and relatives shall take to renunciation.
Reaching the forest he shall perform the Agnihotra
sacrifice for twelve nights by pouring oblations of
milk into the fire; for twelve nights he shall subsist on
milk. At the end of twelve nights, the wooden vessels,
being no more of use, shall be offered to the fire (with
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the mantra): ‘This is the oblation of cooked rice to the

Vaishvanara fire, to Prajapati, (this is) the oblation
appointed in three potsherds to Vishnu and Agni’. The
clay pots shall be consigned to the waters; the metal
ones shall be given to the teacher, with the mantra:
‘May you not desert me while parting from me, may I
not desert you while I part from you’. He shall
prostrate before the three fires – the household-fire,
the southern-fire and the fire in which the oblations
are offered.
Some say that he shall consume a handful of ashes
from the place where the fire-kindling sticks stand.
After removing the hair including the tuft and
discarding it, he shall abandon the sacred thread in the
waters with the mantra, ‘Bhuh Svaha’. Therefore, he
shall resort to starvation or drowning in water or
entering fire, or betake himself to the battle field; or
he shall journey forward until he falls and dies or he
shall enter a hermitage of elderly ascetics. He shall
consume milk as the repast (of the evening). That
shall be his offering for the evening. That (milk which
he takes) in the morning is his morning (offering); that
of the new-moon-day, the new-moon-day sacrifice;
that of the full-moon-day, the full-moon-day sacrifice.
The shaving of the hair, beard, etc., and cutting of
nails in the spring comprise his Agnishtoma sacrifice.
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4. After renunciation he shall not resume the fire-

rituals. He shall recite the spiritual mantra: ‘For I have
become Death and would enter that which is coming
into being (i.e. Brahman-knowledge)’, etc. Saying
‘Welfare to all beings’, and contemplating the Self
and naught else, lifting up the arms, he shall be one
who has abandoned the (usual) path; he shall move
about without any (fixed) abode. He shall subsist on
alms, and shall not give any (gift). He shall not wear
even scant (apparel) save during the rainy season for
the protection of the animal body. Here are the verses
(to support this):
5-6. The water-pot, the ladle, the sling (to carry his
effects), the staff, foot-wear, covering to protect from
the cold, the loin-cloth, the garment (to cover the
body), the ring of Kusa grass, the bath towel, as well
as the upper cloth, the sacred thread and the scriptures
– all these an ascetic shall renounce.
7. With purified water he shall bathe and wash and

also drink of the same. He shall sleep on the sands of
a river (bank) or in temples.
8. He shall not make the body endure the extremes of
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comfort or hardship. He shall not exult when praised,

nor curse others when blamed.
9-11. The one who bears a staff (ascetic) shall be

unfalteringly firm in celibacy. Looking at, touching,
sporting, talking about, entering into secret dialogue,
imagining, thinking about, or physical enjoyment
(with women) – this is what the learned call the
eightfold cohabitation. Brahmacharya [celibacy] is the
contrary. It should be observed by those who seek
Liberation.
11-12. The self-effulgent light which illumines the

world ever shines. It is indeed the witness of the
world, the Self of all, pure in form, the basis of all
beings, whose nature is pure consciousness.
13. Not by action, not by (begetting) children, not by

anything else, only by knowing Brahman, man attains
Brahman.
14-15. That Brahman, which is without a second, and

which is Truth, Knowledge and Happiness, is the
object of (real) knowing. The best of the twice-born,
who know Brahman residing in the cave which is
called the highest heaven, during his transmigratory
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existence known as ‘illusion’, ‘ignorance’, etc., attain

all desired things instantaneously.
16. He who realizes his own Self, which is the witness

of the power called ignorance and illusion, knowing ‘I
am Brahman alone’ becomes Brahman Itself.
17. From this Self which is one with Brahman and

which is possessed of power (i.e. maya) arose the
unmanifest ether (Akasa) like a rope-serpent.
18. Then from the ether emerged the unmanifest touch

which is named ‘air’ (Vayu). Then from air emerged
fire; from fire, water; and from water, the earth.
19. Then after dividing and compounding all those

subtle (elements) into five, from them alone the
auspicious Lord created the cosmic egg.
20. Enfolded in the cosmic egg are gods, anti-gods,

Yakshas, Kinnaras, human beings, animals, birds, etc.,
in accordance with (the result of) their own actions.
21. The bodies of beings which appear in the form of

(a framework of) bones, sinews, etc., is the self of the
nature of food for the all-pervading Self.
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22. Then, further within, is the self of Prana [vital

energy] split (into five). Still further within is the self
of the nature of mind which is different (from the
others).
23. Next, even further within and different is the self

of the nature of knowledge. Then, in the interior,
distinct, is the self of the nature of bliss.
24. That (self) of the nature of food is pervaded by

(the self) of the nature of vital energy; similarly (the
self of) vital energy is by the nature (pervaded) by (the
self) of the nature of mind.
25. The mind-self is pervaded by the self of

knowledge. The ever-happy self of the nature of
knowledge is always pervaded by bliss.
26. In the same way, the self of bliss is pervaded by

Brahman, the witness, the innermost of all. Brahman
is not (pervaded) by anything else.
27-28. By realizing directly this Brahman, which is

named the Support (the Tail puccha), which is of the
nature of truth, knowledge and non-duality, the
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essence, the joy, the eternal, the dweller in the body

becomes happy everywhere. Wherefrom otherwise
can there be happiness ?
28-29. If this supreme bliss which is the very Self of

all beings were not existent, which human being can
be alive ? Who can ever be active ?
29-30. Therefore it is this Being, shining fully in the

consciousness, that ever makes happy the individual
self, which is otherwise full of sorrow.
30-32. Only when the great ascetic realizes his

complete unity without any difference from this,
which is described as unseen, etc., he attains total
fearlessness. This is the ultimate Good, supreme
Immortality, absolute Existence, transcendent
Brahman, beyond the three divisions (of time).
32-33. When an individual experiences even a slight

difference in this (identity) he will have fear; there is
no doubt.
33-34. Because of this sheath of bliss, from (God)

Vishnu to a pillar – all always realize happiness
though in different degrees.
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34-35. For him who is versed in the scriptures,

disinterested in attaining any position, and happy, the
bliss which is his very nature shines forth by itself.
35-36. It is well known that word functions dependent

upon a base (like jati, dravya, kriya, guna). Because of
the absence of any (such) base, words recoil (from
Brahman). For how can the word function in respect
of the absolute bliss devoid of any base ?
37-38. This subtle mind which makes all things its

object turns back from That, from which retreat also
(the senses), hearing, touch, sight, etc., as well as the
organs of actions; they are not capable of reaching the
Supreme.
38-39. Realizing that Brahman which is Bliss, without

a second, devoid of attributes, the solidarity of truth
and consciousness, as one’s own Self, one fears
nought.
39-40. He who knows thus from the teaching of his

Guru, who becomes master of himself, never suffers
from the impact of good or bad actions.
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40-41. The whole world which appeared formerly as

the inflictor and the inflicted now shines as one’s own
Self, owing to the knowledge arising from the
Vedantic teaching.
41-42. The pure (Brahman), God, the individual self,

the knower, the means of knowledge, the object of
knowledge and the result – thus, for empirical
purposes, is the sevenfold distinction made.
43-44. (The Consciousness) devoid of the condition of

Maya [cosmic nescience] is termed ‘pure’ (Brahman).
When related to the cosmic nescience, it is God.
Under the influence of the individual nescience
(Avidya) it is the individual self. When related to the
internal organ it is called the knower. In relationship
with the modifications of the internal organ, it is
called the means of knowledge.
45-46. The Consciousness which is not known is

termed ‘object’; and the consciousness which is
known is called ‘result’. The intelligent man should
meditate upon his own Self as devoid of all
conditioning.
46. He who knows this in reality becomes Brahman
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itself.
47. Now I speak of the true essence of the teaching of

all Vedanta: dying oneself, becoming oneself, one yet
remains oneself. Thus (ends) the Upanishad.


any).
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Here ends the Katharudropanishad belonging to the

Krishna-Yajur-Veda.
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45. Kshurika Upanishad


any).
Kshurika means knife. This Upanishad shows us the

way to cut the attachment with this world using the
knife called wisdom and shows us the way to
salvation. It is called “Kshurikopanishad.”
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I am relating to you the Kshurikopanishad. Using

which we can attain awakening through Yoga and
reach the birthless state. 1
(Slokas 2-9 are not available.)
Using the mind with very sharp wisdom as knife, you

have to meditate on the secret place called “prabhada”
which is above the feet and cut it and go above. 10
Using the path of a sharp mind you have to practice

yoga relentlessly and have to reach out the secret
place called “Indra Vajram” which is in a place above
the knees and separate it out using meditation and
Yoga. 11
Then you have to release the life power which is in

between the union of thighs. Practicing skilful yoga
you should separate it out and go upward. 12
Then you have to attain the group of nadis (nerves)
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near the neck and realize the 101 Nadis there and
identify the best three Nadis. You have to identify the
Ida Nadi which is the protector on the left side, the
pingala Nadi on the right side and understand the
proper position of Sushumna Nadi. The one who
identifies this is the only one who understand the
secrets of Vedas. 13-14
Sushumna Nadi is the one which makes you merge

with the ultimate reality (Brahman) and is one without
any deficiencies and is of the form of Brahmam. In
each of the 72000 Nadis, there is a material which is
like oil. This is taken out of it by meditation. Only in
case of Sushumna Nadi, it is not possible to separate
this oily material out of it. 15
Similar to the fact that oil gets the fragrance of

jasmine flower when it joins with it, this Nadi gets the
smell of the good or bad deed done by a person. So
you have to meditate on this Nadi. 16
Then this person who has won over his mental senses
should sit in a place without any sound and become
detached, realize the philosophy of yoga, become one
with no desires and should withdraw within himself
like the lamps getting off one by one when they are lit
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together. 17-21
The one who realizes yoga through intense practice of

pranayama and meditation on Om cuts off the bonds
of family life using the very sharp mind which has
been sharpened using an efficient sharpener of
renunciation and gets freedom from all bondage. 22
The one who gets freedom from desires reaches the

deathless state. The one who gets freedom from all
desires by cutting off all desires and affection
becomes devoid of all bonds. 23


any).
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KRISHNA-YAJUR-VEDA
Here ends the Kshurikopanishad belonging to the

Krishna-Yajur-Veda.
[Publisher's Note: Kshurika Upanishad has been listed

as one of the Krishna-Yajur-Veda Upanishads in our
version of the Muktika Upanishad. But it has been
shown as one of the Atharva Veda Upanishads in
another Publication of Upanishads.]
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KRISHNA-YAJUR-VEDA
46. Maha Narayana

Upanishad
Hari Om ! May Mitra, Varuna, Aryaman, Indra,

Brihaspati
And all-pervading Vishnu be propitious to us
And grant us welfare and bliss.
I bow down to Brahman in reverence.
O Vayu, I bow down to Thee in adoration.
Thou verily art perceptible Brahman.
I shall declare: Thou art right.
Thou art the true and the good.
May that – the Supreme Being adored as Vayu –

preserve me.
May He preserve the teacher.
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Me, may He protect; My teacher, may He protect.


any).
I-1: The Lord of creation, who is present in the

shoreless waters, on the earth and above the heaven
and who is greater than the great, having entered the
shining intelligences of creatures in seed form, acts in
the foetus (which grows into the living being that is
born).
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I-2: That in which all this universe exists together and

into which it dissolves. That in which all the gods
remain enjoying their respective powers – That
certainly is whatever that has been in the past and
whatever indeed is to come in the future. This cause
of the universe, Prajapati, is supported by His own
imperishable nature described as absolute ether.
I-3: He by whom the space between heaven and earth

as well as the heaven and the earth are enveloped. He
by whom the sun burns with heat and gives light, and
He whom the sages bind in the ether of their hearts
(with the string of meditation), in whom – The
Imperishable One – all creatures abide.
I-4-5: From whom the creatrix of the world, Prakriti,

was born, who created in the world creatures out of
elements such as water, who entered beings consisting
of herbs, quadrupeds and men as the inner controller,
who is greater than the greatest, who is one without a
second, who is imperishable, who is of unlimited
forms, who is the universe, who is ancient, who
remains beyond darkness or Prakriti and who is higher
than the highest – nothing else exists other than, or
subtler than, Him.
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I-6: Sages declare: That alone is right and That alone

is true: That alone is the venerable Brahman
contemplated by the wise. Acts of worship and social
utility also are that Reality. That alone being the navel
of the universe, sustains manifoldly the universe
which arose in the past and which springs to existence
at present.
I-7: That alone is Fire: That is Air; That is Sun; That

verily is Moon; That alone is shining Stars and
Ambrosia. That is Food; That is Water and He is the
Lord of creatures.
I-8-9: All nimesas, kalas, muhurtas, kasthas, days,

half-months, months, and seasons, were born from the
self-luminous Person. The year also was born from
Him. He milked water and also these two, the
firmament and the heaven.
I-10: No person ever grasped by his understanding the

upward limit of this Paramatman, nor His limit across,
nor His middle portion. His name is ‘great glory’ for
no one limits His nature by definition.
I-11: His form is not to be beheld; none whosoever
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beholds Him with the eye. Those who meditate on

Him with their minds undistracted and fixed in the
heart know Him; they become immortal.
[Paramatma-sukta or Hiranyagarbha-sukta – from

Yajur-Veda-Samhita:
1. The universe arose from Visvakarman through

water, earth, fire and other elements. He excelled
Aditya, Indra and other gods. The sun called Tvasta
rises in the morning embodying His brilliance. In the
beginning of creation the mortal world enveloped in
gloom received its divine brilliance from the sun
shining in the glory of Paramatman.
2. I know this Great Person who is beyond ignorance

and darkness and whose splendour is comparable to
that of the sun. Knowing Him thus in this life itself,
one transcends death. There is no other path leading to
the attainment of liberation.
3. The sun who is the Lord of creatures moves about

in the space between heaven and earth causing day
and night. Although He is unborn, being the Self of
all, He manifests Himself as the manifold universe.
Wise men realize the source of the universe, the all-
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pervading Paramatman. Prajapati, the first patriarchs,

sought the position, which Marichi and other sages
attained.
4. Salutation to the resplendent Sun-God who is the

son of Para-Brahman, who shines for the benefit of
gods, who is invoked as the beneficent leader of the
gods, and who was born as the eldest among the gods.
5. When the gods instituted the Knowledge of

Brahman they declared thus teaching about the
Supreme reality. – That sage who knows the Supreme
as described before will have sovereignty over gods,
for he has become the Inmost Self of all.
6. O Sun, Hri and Lakshmi are Thy consorts, Thyself

being Brahma, Vishnu and Siva. Day and night are
Thy two sides. Asterisms in the sky are Thine own
form. The Ashvins are Thy mouth. Being such, grant
me whatever I desire, spiritual illumination, happiness
here and other objects of desire.]
[Hymn to Hiranyagarbha – from Taittiriya-Samhita

IV-1-8:
1. The resplendent Prajapati was born at the beginning
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of creation from the Supreme potent with the power of

Maya. Having been born He became the one sustainer
and nourisher of all beings. The same Paramatman,
here designated as Hiranyagarbha, supports the earth
as well as heaven. May we worship that shining One
with offerings – who is of the nature of bliss or whose
characteristic nature cannot be interrogated.
2. Who became the sovereign ruler of all beings living

and existing on the earth; who controls as the
indwelling Spirit all the bipeds and quadrupeds
evident on the earth;
3. Who is the giver of Self (all Selves in reality being

Himself); who is the bestower of strength (as
nourisher through food); whose command even gods
are eager to receive; whom immortality and death
obey like shadow;
4. Whose glory the mountains, the Himalayas and the

rest, declare; whose greatness the ocean along with
rivers proclaim; to whose hands engaged in
dispensing justice may be compared the eight
directions;
5. Whom the dual deity, heaven and earth, shining by
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light and established for the protection of the world

view in mind as the source of their greatness;
supported by whom the sun moves gloriously after
rising;
6. By whom the powerful sky and the terrestrial

region were made firm; by whom the blissful heaven
was awarded to the virtuous, by whom Release was
appointed for the virtuous; who is the maker of Rajasa
creation in the mid-region;
7. Through the power of whom the great Causal

Waters holding within it the power of unfoldment and
the capacity to produce fire transformed itself into the
form of the world and from whom the one Breath of
all gods came into existence;
8. Who – the Hiranyagarbha – viewed the waters

which create fire and support the Vedic acts of
worship (in order to endow it with such potency); who
is the one God ruling over all the rest.]
I-12: This Self-luminous Lord renowned in the

scriptures pervades all the quarters of heaven.
Having been born as Hiranyagarbha in the beginning
He indeed is inside the universe represented as the
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womb. He alone is the manifold world of creation

now springing into existence and causing the birth of
the world of creation yet to come. As one having face
everywhere, He dwells also as the inner most Self
leading all creatures.
I-13: The Self-luminous Reality is one without a

second and is the creator of heaven and earth. (Having
created the universe by Himself and out of Himself.)
He became the possessor of the eyes, faces, hands and
feet of all creatures in every part of the universe. He
controls all of them by dharma and adharma (merit
and demerit) represented as His two hands and the
constituent elements of the universe which have
supplied the Souls with the material embodiment
represented as patatra or legs.
I-14-15: He in whom this universe originates and into

whom it is absorbed; He who exists as the warp and
woof in all created beings; He by whom the three
states (of waking, dream and deep sleep) are
appointed in the intellects hidden in creatures; He in
whom the universe finds a single place of rest –
having seen that Paramatman, the Gandharva named
Vena became a true knower of all the worlds and
proclaimed (to his disciples for the first time) that
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Reality as immortal. He who knows that all-pervasive

One becomes worthy of receiving the honour due to a
father even from his own natural father.
I-16: Through whose power the gods who have

attained immortality in the third region of heaven got
allotted their respective places, He is our friend, father
and ordainer. He knows the proper places of each
because He understands all created beings.
I-17: They (i.e. those who have realized their identity

with the Highest Lord) immediately spread over
heaven and earth. They pervade other worlds, the
quarters of heaven and the heavenly region called
Suvarloka. Whosoever among created beings sees that
Brahman named Rita or ‘the True’, unintermittently
pervading the creation like the thread of a cloth, by
contemplation in mind, truly becomes That.
I-18: Having pervaded the worlds and the created

beings and all the quarters and intermediate quarters,
the first born of Brahman known as Prajapati or
Hiranyagarbha became by His own nature as
Paramatman, the ruler and protector of individual
souls.
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I-19: I pray I may attain to the marvellously excellent

Lord of the unmanifest cause of the universe who is
dear to Indra and my own Self, who is covetable, who
is worthy of reverence and who is the bestower of
intellectual powers.
I-20: O Jatavedas, shine brilliantly in order to destroy

the sins connected with me. Confer on me enjoyments
of various kinds including cattle. Give me sustenance
and longevity and appoint a suitable dwelling for me
in any direction.
I-21: O Jatavedas, through Thy grace may not the evil

one slay our cows, horses, men and other belongings
in the world. O Fire, come to succour us without
holding weapons in Thy hand or thoughts of our
offences in Thy mind. Unite me on all sides with
wealth.
I-22: May we know the Supreme Person and for the

attainment of His Knowledge may we meditate upon
Him, the thousand-eyed Great God. May Rudra, the
giver of Knowledge, impel us towards such
meditation and keep us in it.
I-23: May we know or realize the Supreme Person.
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For that, may we meditate upon Mahadeva and to that

meditation may Rudra impel us.
I-24: May we know the Supreme Person. For that,

may we meditate upon Vakratunda. May Dantin impel
us towards it.
I-25: May we know the Divine Person. For that, may

we meditate upon Chakratunda. May Nandi impel us
towards it.
I-26: May we know that Divine Person. For that, may

we meditate upon Mahasena. May Shanmukha impel
us towards it.
I-27: May we know that Divine Person. For that, may

we meditate on Suvarnapaksha. May
Garuda impel us towards it.
I-28: May we know the Veda, embodied as the four-

faced Brahma. For that, may we meditate upon
Hiranyagarbha. May Brahman impel us towards it.
I-29: May we know Narayana. For that, may we

meditate upon Vasudeva. May Vishnu impel us
towards it.
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I-30: May we know Vajranakha. For that, may we

meditate upon Tikshnadamstra. May Narasimha impel
us towards it.
I-31: May we know Bhaskara. For that, may we

meditate upon the great-light-producer. May Aditya
impel us towards it.
I-32: May we know Vaishvanara. For that, may we

meditate upon Lalila. May Agni impel us towards it.
I-33: May we know Katyayana. For that, may we

meditate upon Kanyakumari. May Durgi impel us
towards it.
I-34: May durva (the panic grass), who represents the

divine Spirit, who is superior to a thousand purifying
agencies, who has innumerable nodes and sprouts and
who destroys the effects of evil dreams, remove all
my impurities.
I-35: O durva, just as thou growest farther and farther

multiplying at every node putting forth roots and fresh
stalks, so also help us to grow in progeny by hundreds
and thousands.
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KRISHNA-YAJUR-VEDA
I-36: O Devi, worshipped by devotees, may we

worship thee with oblations – thou who multipliest
thyself by hundreds and growest in thousands.
I-37: O earth that is traversed by a horse, a chariot and

Vishnu, I shall keep thee on my head; protect me at
every step.
I-38: The earth is the giver of happiness like the milch

cow, the sustainer of life and support for all living
beings. (Represented as such the earth is addressed):
Thou wert raised up by Krishna in His incarnation of
the boar having hundred hands.
I-39: O excellent earth, destroy my evil deeds as well

as sins connected with me. O excellent earth, thou art
a gift from God to creatures. Thou art prayed over by
Kashyapa. O excellent earth grant me prosperity, for
everything depends on thee.
I-40: O excellent earth, on which all creatures are

supported, cleanse all that (sin) from me. O excellent
earth, my sins having been destroyed by thee, I attain
to the highest goal.
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I-41: O Indra, make us fearless of those (causes such

as sin, enemies and hell) of which we are afraid. O
Maghavan, destroy that, i.e. the cause of fear, that is
in us (thy devotees). For our protection destroy our
harassing enemies.
I-42: May Indra come to our succour – Indra who is

the giver of welfare on earth and bliss in the next
world, who is the lord of people, who is the slayer of
Vritra, who is the subduer of enemies and giver of
rain, who is peaceable and giver of safety.
I-43: May Indra who is profusely praised by the

devotees through sacred hymns, or frequently
worshipped with oblations, vouchsafe to us safety and
well-being. May the all-knowing or all-possessing
Pusan vouchsafe to us well-being. May Garuda, the
son of Triksha, whose chariot is not injured by
anyone, vouchsafe to us safety. May Brihaspati, the
preceptor of gods, grant us well-being.
I-44: Soma who is of mild anger, who strikes with

stones, who shakes enemies, who has many deeds,
who wields weapons and who delights in soma juice
kept over, causes the jungles of dried up trees and
bushes (to grow by the downpour of rains). Counter-
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weights do not weigh down making Indra light.
I-45: Vena, the noon sun who was born at the

beginning of creation as the first effect of the Supreme
Reality, Brahman, and who is of excellent brilliance,
spreads over the whole world up to its boundary. He
illumines also the heavenly bodies. He remains
manifoldly in his own limited forms which are like
himself. He also spreads over and permeates the
causal substance out of which the visible and the
invisible universe emerges.
I-46: Being the producer of creatures including men

and their settler in respective regions and also far-
famed for forbearance, O earth, be to us an ender of
sorrows and giver of bliss here and hereafter.
I-47: I invoke in this act of worship Sri, the support of

all, who is known through smell, who is unassailable,
perpetually prosperous, rich in cowdung and the
mistress of all created beings.
I-48: May Sri favour me. May Alakshmi connected

with me and mine be destroyed. The gods having
Vishnu for their chief (who is the perpetual abode of
Sri) by the help of (the means prescribed in) the Vedas
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won these worlds for themselves free from the fear of

enemies. May Indra armed with thunderbolt and
worshipful moon grant us happiness.
I-49: May Indra grant us welfare. May he destroy the

evil one hostile to us.
I-50: O Lord of prayers, make me the presser of soma

juice, well known among the gods like Kakshivan, the
son of Usik. Make me physically capable of
performing sacrifices. Let those who are hostile to us
remain ‘there’ long, in the hell.
I-51: He who is rendered holy by the ancient,

widespread, sanctifying feet (or by virtuous conduct)
crosses over evil deeds and their effects. Having been
rendered holy by that naturally pure and purifying feet
of the Lord (or conduct) may we overcome our
enemies, the sins.
I-52: O Indra, O slayer of Vritra, O valorous one and

all-knowing one, accept with pleasure our soma
oblation in the company of your retinue and troop of
gods. Slay our enemies, give us victory in battle and
grant us safety and fearlessness from every quarter.
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I-53: For us may (the regents of) water and herbs be

friendly and to those who dislike us and whom we
dislike let them be unfriendly.
I-54: O waters, verily you are bliss-conferring. Being

such, grant us food, and great and beautiful insight (of
the Supreme Truth). Further make us in this very life
participators of that joy of yours which is most
auspicious, just like fond mothers (who nurse their
darlings with nourishment).
May we attain to that satisfactory abode of yours

which you are pleased to grant us. Generate for us
also the waters of life and pleasures on earth (during
our sojourn here).
I-55: I take refuge in Varuna, who is of golden lustre

or who has a golden diadem. O Varuna, being
entreated by me, grant me the saving grace. For I have
enjoyed what belongs to bad people and accepted gift
from sinners.
I-56: May Indra, Varuna, Brihaspati and Savitur

completely destroy that sin committed by me and my
people in thought, word and act.
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I-57: Salutation to fire hidden in water. Salutation to

Indra. Salutation to Varuna. Salutation to Varuni, the
consort of Varuna. Salutation to the deities of waters.
I-58: (Through the power of this mantra) let all that is

injurious, impure and troublesome in water be
destroyed.
I-59: May the King Varuna efface by his hand

whatever sin I have incurred by unlawful eating,
unlawful drinking and accepting gifts from an
unlawful person.
I-60: Thus being sinless, stainless and unbound by

evil and bondage, may I ascend to the happy heaven
and enjoy equality of status with Brahman.
I-61: May the sin-effacing Varuna who dwells in other

sources of water like rivers, tanks and wells also
purify us.
I-62: O Ganga, O Yamuna, O Sarasvati, O Sutudri, O

Marudvrudha, O Arjikiya, come together and listen to
this hymn of mine along with Parushni, Asikni,
Vitasta and Sushoma.
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I-63: From the all-illuminating Supreme, by His

resolve, the right and the true were generated. From
Him night and day were generated. And from Him
again was generated the sea with different waters.
I-64-65: Then, after the creation of the vast ocean the

year was generated. Afterwards the ruler of the world
of sentient and non-sentient beings who made day and
night ordained sun and moon, sky and earth and the
atmosphere and blissful heaven, just as they were in
the previous cycles of creation.
I-66: May the sin-effacing Varuna, the deity presiding

over the waters, purify the taint of sin that attaches to
the beings dwelling on the earth, in the atmospheric
region and in the space between the earth and heaven
and also connected with us (the performers of
religious work). May the Vasus purify us. May Varuna
purify us. May Aghamarshana, the sage called by that
name, purify us. He, Varuna, is the protector of the
world that was and also the world that exists at
present between the past and the future worlds. He
grants to the doers of meritorious deeds the worlds
which they deserve and to the sinful the world of
death called Hiranmaya. Again Varuna who is the
support of heaven and earth, having become the sun is
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wholesome and attractive. Being such, blissful in

nature, thou O Varuna, grant us thy favours and purify
us.
I-67: That Supreme Light which projected Itself as the

universe like a soaked seed which sprouts (or that
Supreme Light which shines as the substratum of the
liquid element) – I am that Supreme Light. I am that
supreme light of Brahman which shines as the inmost
essence of all that exists. In reality I am the same
infinite Brahman even when I am experiencing myself
as a finite self owing to Ignorance. Now by the onset
of knowledge I am really that Brahman which is my
eternal nature. Therefore I realise this identity by
making myself, the finite self, an oblation into the fire
of the infinite Brahman which I am always. May this
oblation be well made.
I-68: He who is a transgressor of the scriptural

conduct, a recreant, a thief, a feticide or an outrager of
his preceptor’s honour is released from his sins; for
Varuna, the regent of waters and effacer of sins
(absolves them from sins by the repetition of this
mantra).
I-69: I am the ground of sins. Therefore you cause me
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to weep. Wise men say (don’t make me weep, but

favour me by destroying my sins).
I-70: The Supreme represented as the ocean has

overflown to the whole creation. He has created at
first creatures according to the deserts of their various
past deeds. He is the ruler of the universe and the
munificent giver of gifts to the devotees. He dwells
together with Uma (His power giving spiritual
illumination) in the hearts of devotees which are
holier than other parts of their body (the seat of the
Divine) and therefore superior and elevated like a
peak and affording protection. The Jiva who is his
abode grows to be infinite. He is the Lord who
delights the individual souls by guiding according to
their deeds and conferring on them fruits of their
actions.
II-1: May we offer oblations of soma to Jatavedas.

May the all-knowing One destroy what is unfriendly
to us. May He, the Divine Fire that leads all, protect
us by taking across all perils even as a captain takes
the boat across the sea. May He also save us from all
wrongs.
II-2: I take refuge in Her, the Goddess Durga, who is
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fiery in lustre and radiant with ardency, who is the

Power belonging to the Supreme who manifests
Himself manifoldly, who is the Power residing in
actions and their fruits rendering them efficacious (or
the Power that is supplicated to by the devotees for
the fruition of their work). O Thou Goddess skilled in
saving. Thou takest us across difficulties excellently
well. Our salutations to Thee.
II-3: O Fire, thou art worthy of praise. With happy

methods take us beyond all difficulties. May our home
town and home land become extensive and may the
plot of earth (for growing the crops) also be ample.
Further be thou pleased to join our children and their
children with joy.
II-4: O Jatavedas, Thou who art the destroyer of all

sins takest us beyond all troubles and protectest us just
as one is taken across the sea by a boat. O Fire, guard
our bodies and be mindful (of its safety) like the sage
Atri who always repeats mentally (‘May everyone be
whole and happy’).
II-5: We invoke from the highest place of assembly

the Fire-God who is the leader of all, who is the
charger and vanquisher of the hosts of enemies, and
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who is fierce. May He, the Fire-God take us across all

our difficulties and wrongs and all that is perishable,
and protect us.
II-6: Thou who art lauded in sacrifices increasest our

happiness. Thou abidest in the form of sacrifices,
ancient and recent, in the places of sacrifice. O Fire,
be thou pleased to make (us) happy (who are) thine
own selves. Further grant us from all sides good
fortune.
II-7: O Lord, Thou art unconnected (with sin and

sorrow) and Thou pervadest (all sacrifices). (Desirous
of good fortune) comprising in cattle and overflowing
(with the current of immortal bliss) may we serve
Thee without break. May the gods who dwell in the
highest region of heaven delight me – (practising
loving adoration) for Vishnu – here on the earth by
granting my wish.
III-1: (May the Deity) Earth (grant me) food. For that
I make oblation to Fire and Earth. Hail ! (May the
Deity of) Atmosphere (grant me) food. For that I
make oblation to Air and Atmosphere. Hail ! (May the
Deity of) Heaven (grant me) food. For that I make
oblation to the Sun and Heaven. Hail ! (May the
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Deities of) Earth, Atmosphere and Heaven (grant me)

food. For that I make oblation to the Moon and the
Quarters. Hail ! Salutation to Gods ! Svadha
(reverence) to Manes ! (May the Deities of) Earth,
Atmosphere and Heaven (assert to my desire with the
utterance of) Om (and grant me) food.
IV-1: Hail ! I offer this oblation to Brahman who is

expressed by the first Vyahriti, to Fire created by Him
and to the Earth dependent on Him. Hail ! I offer this
oblation to Brahman who is expressed by the second
Vyahriti, to the Air created by Him and to the
Atmosphere dependent on Him. Hail ! I offer this
oblation to Brahman who is expressed by the third
Vyahriti, to the Sun created by Him and to Heaven
dependent on Him. Hail ! I offer this oblation to
Brahman who is expressed by the Vyahritis, Bhuh,
Bhuvah and Suvah, to the Moon created by Him and
to the Quarters. Salutations to the gods dwelling in all
the regions ! Reverence to the departed ancestors ! I
am that Brahman expressed by Om in unity and also
expressed by the three Vyahritis in His threefold
aspect. O Divine Fire, assent to my prayer.
V -1: Hail ! I offer this oblation to the adorable

Supreme who is the All and to His parts, the Deities,
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KRISHNA-YAJUR-VEDA
Bhuh, Fire and Earth. Hail ! I offer this oblation to the

adorable Supreme who is the All and to His parts,
Bhuvah, Air and Atmosphere. Hail ! I offer this
oblation to the adorable Supreme who is the All and to
His parts, Suvah, the Sun and Heaven. Hail ! I offer
this oblation to the adorable Supreme who is the All
and to His parts, Bhuh, Bhuvah, Suvah, the Moon, the
Asterisms and the Quarters. Salutations to Gods !
Reverence to Manes ! I am that Supreme Reality
expressed by the syllable Om and the three Vyahritis,
Bhuh, Bhuvah and Suvah. May I attain the supreme !
VI-1: O Fire, preserve us from sin. Hail ! Preserve us

so that we may attain full knowledge. Hail ! O
Resplendent One, preserve our sacrificial acts. Hail !
O Satakratu, preserve everything (that belongs to us).
Hail !
VII-1: O Divine Fire, O settler of all creatures, being

praised by the hymns of the first Veda be gracious to
protect us. Hail ! Further, being praised by the hymns
of the second Veda be gracious to protect us. Hail !
Being praised by the hymns of the third Veda be
gracious to protect our food and strengthening essence
of it. Hail ! Being praised by the hymns of the four
Vedas be gracious to protect us. Hail !
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VIII-1: The Supreme Being, Indra, who is the most

excellent Pranava taught in the Vedas, who ensouls
the entire universe, who leads the collection of Vedic
utterances in Gayatri and other metres standing in
their beginning, who is capable of being attained by
the worshippers and who is the first in the causal link,
taught the contemplative sages the sacred wisdom of
the Upanishad, Himself being the subject-matter of
them, in order to strengthen them with the power of
knowledge. I salute the gods for removing the
obstacles in my path to illumination. For the same I
also reverence the Manes. The triple regions of Bhuh,
Bhuvah and Suvah and the entire Veda are comprised
in Om.
IX-1: My salutations to the Supreme. May I

concentrate my thoughts upon Him (in order that I
may be united with Him). May I become one
practising concentration of thought without
distraction. I have heard enough with my ears (and
perceived pleasurable objects through other senses). O
my senses, do not fail me now (but settle yourselves
in the Supreme Brahman with whom I wish to unite
myself through the meditation of) Om.
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X-1: Right is austerity. Truth is austerity.

Understanding of the scriptures is austerity. Subduing
of one’s senses is austerity. Restraint of the body
through such means like fast is austerity. Cultivation
of a peaceable disposition is austerity. Giving gifts
without selfish motives is austerity. Worship is
austerity. The Supreme Brahman has manifested
Himself as Bhuh, Bhuvah and Suvah. Meditate upon
Him. This is austerity par excellence.
XI-1: Just in the same manner as the fragrance of a

tree in full blossom is wafted by the wind from a
distant place, the fragrance of meritorious deeds – the
good name that accrues from them – spreads to a great
distance (as far as heaven). There is gain this
illustration. The cutting edge of a sword is laid across
a pit. ‘I am placing my feet on it, I am treading over it.
So saying if I walk over it, I will be perturbed by the
thought of hurt or fall into the pit’. In the same
manner a man who is exposed to open and hidden sins
must seek to guard himself from either in order that he
may attain Immortality.
XII-1: The Infinite Self more minute than the minute

and greater than the great is set in the heart of the
beings here. Through the grace of the Creator one
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realises Him who is free from desires based on values,

who is supremely great and who is the highest ruler
and master of all, and becomes free from sorrows.
XII-2: From Him originate the seven Pranas, the

seven flames, their fuel, the seven tongues and the
seven worlds in which the life-breaths move. (Further
other things that are) sevenfold also come forth from
Him, who dwells in the secret place of the heart and
are set (in their respective places).
XII-3: From Him arise all the seas and mountains.

From Him flow rivers of all kinds and from Him all
herbs and essences come forth; united with the
essence of the herbs the individual Soul seated in the
subtle body dwells in creatures.
XII-4: The Supreme having become the four-faced

Brahma among gods, the master of right words among
the composers, the seer among the intelligent people,
the buffalo among animals, the kite among the birds,
the cutting axe among the destructive tools and soma
among the sacrificers, transcends all purifying
agencies accompanied by the sound (of holy chant).
XII-5: There is one unborn Female (Maya, the
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uncaused substance of the universe) red, white and

black (representing Sattva, Rajas and Tamas)
producing manifold offspring of the same nature.
There is one unborn (in the generic sense some Jivas
who are attached) who lies by her taking delight in
her; there is another unborn (in the generic sense those
who are not attached) who leaves her after having
enjoyed her.
XII-6: That which is the sun who abides in the clear

sky, is the Vasu (the air that moves) in the mid-region,
is the fire that dwells in the sacrificial altar and in the
domestic hearth as the guest, is the fire that shines in
men and in the gods, as the Soul, is the fire that is
consecrated in the sacrifice, is dwelling in the sky as
air, is born in water as submarine heat, is born in the
rays of the sun, is the fire that is directly seen as the
luminary, and is born on the mountain as the rising
sun – that is the Supreme Truth, the Reality
underlying all.
XII-6 (A): The beings born from Prajapati are not

separate from Him. Before their birth nothing
whatsoever existed other than Him, who entered all
the creatures of the world as their in-most Self.
Prajapati has identified Himself with the creatures. He
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imparts the three luminaries, fire, sun and moon,

lustre by identifying Himself with them. He is
endowed with sixteen parts.
XII-6 (B): We invoke the creator of the universe who

sustains the creation in many ways and who witnesses
the thoughts and deeds of men. May He grant us
plenty of excellent wealth.
XII-7: The sacrificers poured clarified butter into the

consecrated Fire. Clarified butter is the place of origin
of this one and in clarified butter is his support.
Indeed clarified butter is his luminant and residence.
O Fire, with every offering of oblation bring here the
gods and delight them. O thou excellent one, convey
to gods the offerings we have made with Svaha.
XII-8: From the Supreme Fount, vast as the ocean,

arose the universe in the shape of waves yielding
enjoyment to created beings. The name designating
the self-luminous Reality and consisting of the
syllable Om is hidden in the Vedas. By contemplating
on the Supreme along with the slow repetition of that
name one attains to immortality. This designation of
the Supreme is on the lips of contemplative sages and
it is the central support of undying bliss.
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KRISHNA-YAJUR-VEDA
XII-9: May we always repeat in our contemplative

sacrifices the designation Om which has for its cause
the Self-luminous Reality and may we also hold Him
in our hearts with salutations. The four-horned white
Bull has expressed this Supreme Brahman praised by
us in the hearing of co-seekers.
XII-10: The syllable Om conceived as the Bull

possesses four horns, three feet and two heads. He has
seven hands. This Bull connected in a threefold
manner, eloquently declares the Supreme. The Self-
luminous Deity has entered the mortals everywhere.
XII-11: God-like sages attained in the order (of their

spiritual practices) the Self-luminous Reality laid in
the three states of consciousness and secretly held by
the teachers who praise it by chants in the Vedic
speech (the great formulas such as ‘Thou art That’).
Indra or Virat, the regent of the visible universe and
the waking consciousness created one, the visible
world. Surya representing Taijasa and Hiranyagarbha
created one, namely, the world of dream, and from
Vena came the remaining one, the dreamless sleep. By
the self-supporting Paramatman all these threefold
categories were fashioned.
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KRISHNA-YAJUR-VEDA
XII-12: May He, the Lord, join us with beneficial

remembrance – He who is superior to all, who has
been revealed in the Vedas, who is the Supreme Seer
and who sees Hiranyagarbha who is the first among
the gods and who is born before all the rest.
XII-13: Other than whom there is nothing higher,

nothing minuter, nothing greater, by that Purusha – the
One who stands still like a tree established in heaven
– all this is filled.
XII-14: Not by work, not by progeny, not by wealth,

they have attained Immortality. Some have attained
Immortality by renunciation. That which the hermits
attain is laid beyond the heaven; yet it shines
brilliantly in the (purified) heart.
XII-15: Having attained the Immortality consisting of

identity with the Supreme, all those aspirants who
strive for self-control, who have rigorously arrived at
the conclusion taught by the Vedanta through direct
knowledge, and who have attained purity of mind
through the practice of the discipline of yoga and
steadfastness in the knowledge of Brahman preceded
by renunciation, get themselves released into the
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region of Brahman at the dissolution of their final

body.
XII-16: In the citadel of the body there is the small

sinless and pure lotus of the heart which is the
residence of the Supreme. Further in the interior of
this small area there is the sorrowless Ether. That is to
be meditated upon continually.
XII-17: He is the Supreme Lord who transcends the

syllable Om which is uttered at the commencement of
the recital of the Vedas, which is well established in
the Upanishads and which is dissolved in the primal
cause during contemplation.
XIII-1-3: This universe is truly the Divine Person

only. Therefore it subsists on Him – the self-effulgent
Divine Being – who has many heads and many eyes,
who is the producer of joy for the universe, who exists
in the form of the universe, who is the master and the
cause of humanity, whose forms are the various gods,
who is imperishable, who is the all-surpassing ruler
and saviour, who is superior to the world, who is
endless and omniform, who is the goal of humanity,
who is the destroyer of sin and ignorance, who is the
protector of the universe and the ruler of individual
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KRISHNA-YAJUR-VEDA
souls, who is permanent, supremely auspicious and

unchanging, who has embodied Himself in man as his
support (being the indwelling Spirit), who is
supremely worthy of being known by the creatures,
who is embodied in the universe and who is the
supreme goal.
XIII-4: Narayana is the Supreme Reality designated as

Brahman. Narayana is the highest (Self). Narayana is
the supreme Light (described in the Upanishads).
Narayana is the infinite Self. [Narayana is the most
excellent meditator and meditation.]
XIII-5: Whatsoever there is in this world known

through perception (because of their proximity) or
known through report (because of their distance), all
that is pervaded by Narayana within and without.
XIII-6: One should meditate upon the Supreme – the

limitless, unchanging, all-knowing, cause of the
happiness of the world, dwelling in the sea of one’s
one heart, as the goal of all striving. The place for His
meditation is the ether in the heart – the heart which is
comparable to an inverted lotus bud.
XIII-7: It should be known that the heart which is
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located just at the distance of a finger span below the

Adam's apple and above the navel is the great abode
of the universe.
XIII-8: Like the bud of a lotus, suspends in an

inverted position, the heart, surrounded by arteries. In
it there is a narrow space (or near it there is a narrow
space called Susumna). In it everything is supported.
XIII-9-11: In the middle of that (narrow space of the

heart or Susumna) remains the undecaying, all-
knowing, omnifaced, great Fire, which has flames on
every side, which enjoys the food presented before it,
which remains assimilating the food consumed, (the
rays of which spread scattering themselves vertically
and horizontally), and which warms its own body
from the insole to the crown. In the centre of that Fire
Which permeates the whole body, there abides a
tongue of Fire, of the colour of shining gold, which is
the topmost among the subtle, which is dazzling like
the flash of the lightning that appears in the middle of
a rain-bearing cloud, which is as slender as the awn of
a paddy grain; and which serves as a comparison to
illustrate subtlety.
XIII-12: Paramatman dwells in the middle of that
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flame. (Although He is thus limited) still He is the

four-faced creator, Siva, Vishnu, Indra, the material
and efficient cause of the Universe and the Supreme
Self-luminous Pure Consciousness.
XIV-1: Verily Aditya is He; This orb of His gives light

and heat; The well-known Rik verses are there;
Therefore the orb is the collection of Riks; He is the
abode of the Rik verses. Now this flame which is
shining in the orb of the sun is the collection of Saman
chants; That is the abode of Saman chants. Now He
who is the Person in the flame within the orb of the
sun (is to be meditated as) the collection of Yajus; that
part of the orb is the collection of Yajus; That is the
abode of Yajus. Thus by these three the threefold
knowledge alone shines. He who is within the sun is
the Golden Person.
XV-1: The sun alone is verily all these: -- energy,

splendour, strength, renown, sight, hearing, body,
mind, anger, Seer, the Deities Death, Satya, Mitra,
Wind, Ether and Breath, the Rulers of the world,
Prajapati, the Indeterminable One, happiness, that
which transcends the senses, truth, food, (span of life),
liberation or Immortality, individual Soul, the
Universe, the acme of bliss and the self-born
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KRISHNA-YAJUR-VEDA
Brahman. This Person in the sun is eternal. He is the

Lord of all creatures. He who meditates thus upon
Him attains union with Brahman and lives in the same
region of enjoyment with Him; he attains union, co-
residence and like-enjoyment with these gods in their
worlds. The secret knowledge is thus imparted.
XV-2: Aditya, the supreme cause of the universe, is

the giver of light and water and is the source of all
energy. He is denoted by the syllable Om. Gods
worship Him as Tapas and Truth. (Being worshipped
thus) He grants bliss to the worshippers. (Or the
worshippers offer honey and sweet offerings to Him).
That form of the sun is Brahman. That is the
pervading cause of all. That is water, fire, flavour and
ambrosia. The three Vyahritis representing the three
worlds and the Pranava representing the cause of the
universe denote that Brahman.
XVI-1: [By these twenty-two names ending with

salutations they consecrate the Sivalinga for all] – the
Linga which is representative of soma and Surya, and
holding which in the hand holy formulas are repeated
and which purifies all:
Nidhanapataye Namah ! [Salutations to the Lord of
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KRISHNA-YAJUR-VEDA
the dissolution of the universe ]]
Nidhanapataantikaya Namah ! [Salutations to the end-

maker (Yama who is responsible for the death of all
creatures) ]]
Urdhvaya Namah ! [Salutations to the Most High

standing at the head of the categories which evolve
into the universe ]]
Urdhva-Lingaya Namah ! [Salutations to the principle

of Sadasiva embodying the power of Intelligence ]]
Hiranyaya Namah ! [Salutations to Him, He who is

beneficial and charming to creatures ]]
Hiranya-Lingaya Namah ! [Salutations to Him, He

who is visualized as the Linga made of gold ]]
Suvarnaya Namah ! [Salutations to Him, He who is

endowed with attractive splendour ]]
Suvarna-Lingaya Namah ! [Salutations to Him, He

who is of the form of Linga made of suvarna
(silver) ]]
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KRISHNA-YAJUR-VEDA
Divyaya Namah ! [Salutations to Him, He who is the

source of bliss in heaven ]]
Divya-Lingaya Namah ! [Salutations to Him, He who

is worshipped as the divine emblem ]]
Bhavaya Namah ! [Salutations to Him, He who is the

source of the cycle of birth and death ]]
Bhava-Lingaya Namah ! [Salutations to Him, He who

is worshipped as the Linga by human beings ]]
Sarvaya Namah ! [Salutations to Him, He who is the
suppresser of the universe at the time of final
dissolution ]]
Sarva-Lingaya Namah ! [Salutations to Him, He who

has the shape of the Linga emblem of Sarva, who
gives bliss ]]
Shivaya Namah ! [Salutations to Him, He who is most

auspicious ]]
Shiva-Lingaya Namah ! [Salutations to Him, He who

has the form of Sivalinga ]]
Jvalaya Namah ! [Salutations to Him, He who has the
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KRISHNA-YAJUR-VEDA
form of a flaming splendour ]]
Jvala-Lingaya Namah ! [Salutations to Him, He who

has the form of the brilliant Linga ]]
Atmaya Namah ! [Salutations to Him, He who is the

Spirit - Atman - dwelling in all creatures ]]
Atma-Lingaya Namah ! [Salutations to Him, He who

is concealed in the heart of all creatures being their
inmost Self ]]
Paramaya Namah ! [Salutations to Him, He who is

unsurpassed ]]
Parama Lingaya Namah ! [Salutations to Him, He

who is the Supreme Lord of bliss and liberation
indicated by the Linga emblem ]]
XVII-1: I take refuge in Sadyojata. Verily I salute

Sadyojata again and again. O Sadyojata, do not
consign me to repeated birth; lead me beyond birth,
into the state of bliss and liberation. I bow down to
Him who is the source of transmigratory existence.
XVIII-1: Salutation to Vamadeva [the beautiful and
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KRISHNA-YAJUR-VEDA
shining One or the generous God]. Salutation to

Jyestha [the Eldest, existing before creation].
Salutation to Srestha [the most worthy and excellent].
Salutation to Rudra [He who causes creatures to weep
at the time of dissolution]. Salutation to Kala [He who
is the Power of time responsible for the evolution of
Nature]. Salutation to Kalavikarana [He who causes
changes in the evolution of the universe beginning
with Prakriti]. Salutation to Balavikarana [He who is
the producer of varieties and degrees of strength].
Salutation to Bala [He who is the source of all
strength]. Salutation to Balapramathana [He who
suppresses all power at the time of retraction].
Salutation to Sarvabhutadamana [the Ruler of all the
created beings]. Salutation to Manonmana [He who is
the kindler of the light of the soul].
XIX-1: Now, O Sarva, my salutations be at all times

and all places to Thy Rudra forms, benign, terrific,
more terrific and destructive.
XX-1: May we know or realize the Supreme Person.

For that, may we meditate upon Mahadeva and to that
meditation may Rudra impel us.
XXI-1: May the Supreme who is the ruler of all
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knowledge, controller of all created beings, the

preserver of the Vedas and the one overlord of
Hiranyagarbha, be benign to me. I am the Sadasiva
described thus and denoted by Pranava.
XXII-1: Salutations again and again to Hiranyabahu

[One who has ornaments of gold on the arms or
possessing a form having the golden hue],
Hiranyavarna [He who is the source of the syllables of
the Vedas which are as precious as gold], Hiranyarupa
[He who is shining in splendour], Hiranyapati [the
Lord of riches wholesome and charming], Ambikapati
[the consort of Ambika, the Mother of the universe],
Umapati [The master of Uma, Brahma-vidya
personified as such], Pasupati [the Lord of all created
beings].
XXIII-1: Supreme Brahman, the Absolute Reality, has

become an androgynous Person in the form of
Umamaheshvara, dark blue and reddish brown in hue,
absolutely chaste and possessing uncommon eyes.
Salutations to Him alone who is the Soul of the
universe or whose form is the universe.
XXIV-1: All this verily is Rudra. To Rudra who is

such we offer our salutation. We salute again and
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again that Being, Rudra, who alone is the light and the
Soul of creatures. The material universe the created
beings and whatever there is manifoldly and profusely
created in the past and in the present in the form of the
world, all that is indeed this Rudra. Salutations be to
Rudra who is such.
XXV-1: We sing a hymn that confers on us happiness

in the highest degree to Rudra who is worthy of
praise, who is endowed with the highest knowledge,
who rains objects to the worshippers most excellently,
who is more powerful and who is dwelling in the
heart. Indeed all this is Rudra. Salutations be to Rudra
who is such.
XXVI-1: He who has the sacrificial ladle made of

Vikankata (Flacourtia Spida) tree for his
Agnihotra rite offers oblations effective in producing
the desired fruit. Further, these oblations contribute to
establish (his spiritual knowledge through the
generation of mental purity).
XXVII-1: Krinushva paja iti panja.
[Five mantras commencing with the lemma krinushva

paja are only indicated in the texts by reference to
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index words. They are recited for effecting the

destruction of hostile influences.
They are from the Taittiriya-Samhita I-ii-14.
Originally they are from the Rig-Veda IV-iv-1-5.]
XXVIII-1: The sage Vasistha declared that Aditi is the

mother and protector of gods, of celestial minstrels, of
men, of departed ancestors, of demons and others; that
she is possessed of hardness or cohesiveness, that she
is excellent and honoured, that she belongs to the
Divine Spirit, that she is fit to be praised, contingent
and supporting all, that she is rich in crops, broad and
possessing a wealth of objects, that she is universal
and comprising of the primary element, that she is
exceedingly blissful, transformed into the bodies of
creatures, illustrious, enduring and hence immortal.
XXIX-1: Verily all this is water. All the created beings

are water. The vital breaths in the body are water.
Quadrupeds are water. Edible crops are water.
Ambrosia is water. Samrat [perpetually shining] is
water. Virat [manifoldly shining] is water. Svarat
[self-luminous] is water. The metres are water. The
luminaries are water. Vedic formulas are water. Truth
is water. All deities are water. The three worlds
denoted by Bhuh, Bhuvah and Suvah are water. The
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KRISHNA-YAJUR-VEDA
source of all these is the Supreme denoted by the

syllable ‘Om’.
XXX-1-2: May this water cleanse my physical body

that is made of earthy substances. Thus purified, may
the earthy body purify me, the Soul within. May this
water purify the guardian of the Vedas, my preceptor.
May the purified Vedas taught by the purified teacher
purify me. (Or may the Supreme purify me. May the
water purified by the Supreme purify me). My
defilement, repast on prohibited food and misconduct
if any, and the sin accruing from the acceptance of
gifts from persons disapproved by the scripture – from
all these may I be absolved. May the waters purify
me. Hail !
XXXI-1: May fire, Anger and Guardians of anger

guard me from the sins resulting from anger. May the
Day efface completely whatever sin I have committed
on this day by thought, word, hands, feet, stomach and
the procreative organ. Further whatever sinful deed
has been committed by me, all that and myself I offer
as an oblation into the Self-luminous Truth, the source
of Immortality. Hail !
XXXII-1: May the Sun, Anger and the Guardians of
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anger guard me from the sins resulting from anger.

May the Night efface completely whatever sin I have
committed during the last night by thought, word,
hands, feet, stomach and the procreative organ.
Further, whatever sinful deed has been committed by
me all that and myself I offer as an oblation into the
Supreme Light represented by the sun, the source of
Immortality. Hail !
XXXIII-1: The one syllable ‘Om’ is Brahman. Agni is

its Deity. Its Rishi also is Brahman. Its metre is
Gayatri. Its use is for the union with Paramatman who
exists as the manifold universe.
XXXIV-1: May the boon-conferring discrimination

Gayatri come to us (in order to instruct us about) the
imperishable Brahman who is determined by the
Vedanta. May Gayatri, the mother of metres, favour us
with the Supreme just mentioned.
XXXIV-2: O thou who art the source of all letters, O

thou the great Deity, O thou the object of meditation
at twilight, O thou Sarasvati, may thy devotee be
liberated from the sin which he commits during the
day by the same day and the sin which he commits
during the night by the same night.
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XXXV-1: O Gayatri, Thou art the essence of strength.

Thou art patience, or the subduing power. Thou art
physical capacity. Thou art splendour. Thou art the
abode of gods and their name. Thou art the insentient
universe. Thou art the full span of life or the Lord of
all. Thou art every living thing. Thou art the life span
of all. Thou art the vanquisher of all that is hostile to
us. Thou art the Truth denoted by the Pranava. I
invoke Gayatri, (into my heart). I invoke Savitri. I
invoke Sarasvati. I invoke the metres, the Rishis (and
the gods). I invoke the splendour (of all the gods). Of
Gayatri the metre is Gayatri, the Rishi is Vishvamitra
and the Deity is Savitur. Fire represents the mouth; the
four-faced Brahma, the head; Vishnu, the heart;
Rudra, the crown-hair; Earth, the source; the in-
breath, the out-breath, the diffused breath, the up-
breath and the middle breath, the breath. Gayatri is
fair in hue and is of the same family as Paramatman
attained by the Sankhyas – the illumined sages. The
deity Gayatri (explained further as a formula) has
twenty-four syllables, comprised in three feet, six
sheaths or cavities and five heads. It is employed in
Upanayana, or initiation into Vedic studentship.
XXXV-2: Om Earth. Om Sky. Om Heaven. Om
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Middle Region. Om Place of Birth. Om Mansion of

the Blessed. Om Abode of Truth. Om may we
meditate on the Adorable Light of that Divine
Generator who quickens our understandings. Om He
is water, light, flavour, ambrosia and also the three
worlds. He who is denoted by Pranava is all these.
XXXVI-1: O Goddess, Thou mayest go and remain at

Thy pleasure on the highest and holiest peak on the
earth, or in any high place until the brahmanas
remember Thee gain.
XXXVI-2: May the boon-conferring Mother of the

Vedas, who has been magnified by me, who
impels the created beings like wind and who has two
places of birth, depart to the excellently produced
world of Brahman having conferred on me, here on
the earth, long life, wealth and power of Vedic
learning.
XXXVII-1: The imperishable Aditya who is the giver

of lustre and the creator of the universe moves in the
sky like his own rays. The essence of him in the form
of sweet water flows in the shape of rivers. He is the
Truth. Aditya, the supreme cause of the universe, is
the giver of light and water and is the source of all
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energy. He is denoted by the syllable Om. Gods

worship Him as Tapas and Truth. (Being worshipped
thus) He grants bliss to the worshippers. (Or the
worshippers offer honey and sweet offerings to Him).
That form of the sun is Brahman. That is the
pervading cause of all. That is water, fire, flavour and
ambrosia. The three Vyahritis representing the three
worlds and the Pranava representing the cause of the
universe denote that Brahman.
XXXVIII-1: May the Supreme reach me. May the

Blissful reach me. May the Supreme alone that is
blissful reach me. O Lord, being one among Thy
creatures I am Thy child. Suppress the dreary dream
of the empirical existence that I experience. For that I
offer myself as an oblation into Thee. O Lord, and the
vital and mental powers. Thou hast kept in me
XXXVIII-2: One may impart Trisuparna to a

Brahmana unsolicited. Those brahmanas who recite
Trisuparna indeed destroy even the sin of
brahminicide. They attain to the fruit of the
performance of Soma sacrifice. They purify all those
who sit in a row of a thousand (while at dinner) and
attain union with Pranava, i.e., the Deity of this
mantra.
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XXXIX-1: That Brahman is attained through the

power of intelligence. That Bliss is attained through
the power of intelligence. The Bliss which is indeed
Brahman is attained through the power of intelligence.
XXXIX-2: O God, O Thou Creator, vouchsafe to us

today the prosperity consisting of progeny. Turn away
from us this bad dream (of the world).
XXXIX-3: O God, O Creator, turn away from me all

the sins. Bring to me that which is beneficial.
XXXIX-4: To me, who is the devotee of the Supreme

Truth let the wind blow sweetly. Let the rivers run
sweetly. Let the herbs be to us sweet and beneficial.
XXXIX-5: Let there be sweetness day and night. Let

the particles of the earth be sweetness bearing. Let
heaven, our father, be sweet to us.
XXXIX-6: Let the fruit-bearing trees be sweet to us.

Let the sun be sweet and beneficial to us. Let the cows
be sweetness-bearing to us.
XXXIX-7: One may impart Trisuparna to a Brahmana
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unsolicited. Those brahmanas who recite Trisuparna

indeed destroy even the sin of feticide or hurting a
Brahmana well versed in the Vedas and in their
auxiliaries. They attain to the fruit of the performance
of Soma sacrifice. They purify all those who sit in a
row of a thousand (while at dinner) and attain union
with Pranava, i.e., the Deity of this mantra.
XXXX-1: That Brahman is attained through the

power of sacrifice. That Bliss is attained through the
power of sacrifice. The Bliss which is indeed
Brahman is attained through the power of sacrifice.
XXXX-2: The Supreme having become the four-faced

Brahma among gods, the master of right words among
the composers, the seer among the intelligent people,
the buffalo among animals, the kite among the birds,
the cutting axe among the destructive tools and soma
among the sacrificers, transcends all purifying
agencies accompanied by the sound (of holy chant).
XXXX-3: That which is the sun who abides in the

clear sky, is the Vasu (the air that moves) in the mid-
region, is the fire that dwells in the sacrificial altar and
in the domestic hearth as the guest, is the fire that
shines in men and in the gods, as the Soul, is the fire
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that is consecrated in the sacrifice, is dwelling in the

sky as air, is born in water as submarine heat, is born
in the rays of the sun, is the fire that is directly seen as
the luminary, and is born on the mountain as the rising
sun – that is the Supreme Truth, the Reality
underlying all.
XXXX-4: I pile fuel in the consecrated fire with a

view to acquire the Vedas necessary for Thy worship,
meditating on Thee in the form of Rig-Veda. The
unbroken currents of clarified butter offered into the
kindled fire – rendered sacred by cordial and hearty
thoughts – flow like rivers, the water of which is
potable for Gods. By this I kindly the splendour of the
holy fire.
XXXX-5: In that Ahavaniya Fire, amidst those

currents of clarified butter offered as oblation, abides
the profusely rich and splendid Supreme Being who is
magnified in the Trisuparna, who dwells in the nest of
the bodies of created beings, who confers bliss on
creatures according to their merit, and who shares
with gods sweet ambrosia in the form of oblations
offered by worshippers in Fire. In His proximity are
seated the seven sages who destroy sins by mere
remembrance and who continuously pour oblations in
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the form of a current of nectar keeping in mind the

various gods for whom they are meant.
XL-6: This Trisuparna may be imparted to a

Brahmana unsolicited. Those brahmanas who recite
Trisuparna indeed destroy even the sin of slaying a
worthy Brahmana or an anointed king. They attain to
the fruit of the performance of Soma sacrifice. They
purify all those who sit in a row of a thousand (while
at dinner) and attain union with Pranava, i.e., the
Deity of this mantra.
XLI-1: May the all-penetrating goddess of intellect

who is beneficial, favourably disposed to, and
delighting in, us visit us, O goddess, may we who
were delighting in profitless speech before thy visit,
now as the result of thy delight in us, become
enlightened and also capable of expressing the
Supreme Truth along with our heroic sons and
disciples.
XLI-2: O goddess of intellect, favoured by thee, one

becomes a seer; one becomes a Brahmana or a knower
of Brahman. Favoured by thee one becomes also
possessed of riches. Favoured by thee one obtains
manifold wealth. Being such, O goddess of intellect,
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delight in us and confer on us wealth.
XLII-1: May Indra grant me intelligence. May

goddess Sarasvati grant me intelligence. May the two
Ashvins wearing garlands of lotus flowers engender in
me intelligence.
XLII-2: Hail ! May that intelligence favour me – that

which is possessed by Apsaras (celestial women) that
which is the mental power in Gandharvas (celestial
minstrels) that intelligence expressed as the divine
Vedic lore and that intelligence which spreads like
fragrance.
XLIII-1: May that goddess of intelligence come to me

with a joyful face and favour me – That goddess of
intelligence who is pervasive like fragrance, who is
capable of examining all objects, who possesses
golden letters in the shape of the syllables of the
Vedas (of who is wholesome and charming), who is
continuously present, who is fit to be resorted to by
the seekers of the values of life again and again, who
possesses flavour and strength and who nourishes me
with milk and other wealth.
XLIV-1: May Agni render in me intelligence,
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continuity of progeny and splendour born of Vedic

study. May Indra render in me intelligence, continuity
of progeny and virility. May Surya render in me
intelligence, continuity of progeny and prowess that
strikes fear in the hearts of enemies.
XLV-1: May death depart from us. May Immortality

come to us. May Vaivasvata Yama grant us safety.
May the sins of us be destroyed like the seared leaves
of a tree. May the strength-giving wealth come to us.
XLVI-1: O Death, go back by thy own path which is

other than that of the gods. I entreat thee who art
capable of seeing me and listening to me; Do not
destroy our progeny. Do not strike down our heroes.
XLVII-1: We heartily supplicate to the Lord of

creatures who is the protector of the universe and who
is active within us as life-breath and outside us as the
blowing wind. May He guard us from death and
protect us from sin. May we live brilliantly upto our
old age.
XLVIII-1: O Thou Supreme Being, release me from

the fear of Yama and accusation of people and the
necessity of being in the yonder world. O Agni, may
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the two divine physicians, the Ashvins, chase away

from us death by virtue of the powers of religious
work.
XLIX-1: Like servants gods follow Hari who is the

Lord of the universe, who leads all thoughts as the
foremost leader and who absorbs into Himself the
universe at the time of dissolution (or who destroys
the sins of devotees). May this path to liberation
taught in the Vedas having the same form as Brahman
open itself to me. Deprive not me of that. Strive to
secure it for me.
L-1: Kindling the consecrated fire with chips of wood

(in order to offer oblations during worship) may I
attain both the worlds. Having attained the prosperity
of this world and the next I shall cross over death.
LI-1: O fierce Death, do not cut off my life. Do not

injure (my interest). Do not cripple my strength. Do
not subject me to deprivation. Do not hurt my progeny
and life. I shall serve thee with oblations; for, thou art
vigilant over the deeds of men.
LII-1: O Rudra, injure not our elders, our children, our

adults capable of procreation, the foetus we have laid
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in the mother’s womb and our father and mother. Do

not hurt our dear selves.
LIII-1: O Rudra do not hurt us in respect of our

children, our grand-children, other men belonging to
us, our cattle and our horses. Do not hurt in anger our
heroes. We shall serve thee with oblations and
reverence.
LIV-1: O Prajapati, all that is born is not different

from Thee. Thou art before them and after also (when
they are reabsorbed into Thee). The created beings
cannot surpass Thee. With whatever desire we offer
oblations to Thee may that be fulfilled. May we
become lords of riches.
LV-1: May Indra come to our succour – Indra who is

the giver of welfare on earth and bliss in the next
world, who is the lord of people, who is the slayer of
Vritra, who is the subduer of enemies and giver of
rain, who is peaceable and giver of safety.
LVI-1: We worship the three-eyed Lord who is

fragrant and who increasingly nourishes the devotees.
Worshipping Him may we easily slip off from death
just as the ripe cucumber easily separates itself from
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the binding stalk. May we be never separated from

Immortality.
LVII-1: O Death, those thousand and ten thousand and

ten thousand snares which thou hast laid for slaying
man, all of them we remove by the power of our
deeds of worship.
LVIII-1: Hail ! May this be an oblation made to

Mrityu, the maker of death.
LIX-1: O Agni, thou art the remover of the offences

we have committed against gods. Hail ! Thou art the
remover of the offences we have committed against
men. Hail ! Thou art the remover of the offences we
have committed against departed ancestors. Hail !
Thou art the remover of the offences we have
committed to ourselves. Hail ! Thou art the remover
of the offences committed by others connected with
us. Hail ! Thou art the remover of the offences
committed by our relatives. Hail ! Thou art the
remover of the offences committed during day and
night. Hail ! Thou art the remover of the offences
committed in the state of dream and waking. Hail !
Thou art the remover of the offences we have
committed in the state of deep sleep and waking.
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Hail ! Thou art the remover of the offences committed

consciously and unconsciously. Hail ! Thou art the
remover of the offences committed by contact with
those who are sinners. Hail !
LX-1: O Gods, O Vasus, that serious god-offending

sin which we have committed by our tongues, by our
understanding, and by our actions, place that in those
who come near and act in an evil way towards us.
Hail !
LXI-1: Salutations to the gods. Desire performed the

act. Desire did the act. Desire is doing the act, not I.
Desire is the agent, not I. Desire causes the doer to
act, not I. O Desire, fascinating in form, let this
oblation be offered to thee. Hail !
LXII-1: Salutations to the gods. Anger performed the

act. Anger did the act. Anger is doing the act, not I.
Anger is the agent, not I. Anger causes the doer to act,
not I. O Anger, let this oblation be offered to thee.
Hail !
LXIII-1: O Supreme Being, I offer oblations of tasty

tila (Sesamum indicum) seeds mixed with some flour,
into the consecrated fire; may my mind delight in the
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KRISHNA-YAJUR-VEDA
attributed of the Supreme Hail !
LXIII-2: O God, through Thy grace, may I obtain

cattle, gold, wealth, food and drink, and all desired
objects and beauty and prosperity; for that this
oblation be offered to Thee. Hail !
LXIII-3: May God grant me royal prosperity, the bliss

of freedom, health, noble repute, capacity to pay off
the debts to gods, departed souls and sages, the
qualities of an ideal Brahmana, many sons, faith,
intelligence and grandsons. May this oblation be
offered for that. Hail !
LXIV-1: O Lord, through Thy grace, may these black

Sesamum seeds, white Sesamum seeds, healthful
Sesamum seeds and own Sesamum seeds cleanse
whatever sin there is connected with me or whatever
wrong there is in me. For that I offer oblations. Hail !
LXIV-2: May the Sesamum seeds offered remove my

sins, such as partaking of the food supplied by theft,
dining at a place where food is served in connection
with the funeral rites of a single recently departed
soul, slaying of a Brahmana, outraging the preceptor’s
honour, cattle-lifting, drink and slaying a hero or a
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foetus. May I have peace. Hail !
LXIV-3: May God grant me royal prosperity, the bliss

of freedom, health, noble repute, capacity to pay off
the debts to gods, departed souls and sages, the
qualities of an ideal Brahmana, many sons, faith,
intelligence and grandsons. May this oblation be
offered for that. Hail O Jatavedas [the all-knowing
Supreme invoked in fire] !
LXV-1: [Viraja Homa]: By this oblation may my in-

breath, our-breath, diffused breath, up-breath and
middle breath become purified. I pray that I become
the Supreme Light bereft of all obstructing sins and
their cause, the passions in me. For this end may this
oblation be appropriately offered into the consecrated
fire. Hail !
LXV-2: By this oblation may my speech, mind, sight,

hearing, taste, smell, seed, intellect, intention and aim
become purified. I pray that I become the Supreme
Light bereft of all obstructing sins and their cause, the
passions in me. For this end may this oblation be
appropriately offered into the consecrated fire. Hail !
LXV-3: By this oblation may my seven bodily
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ingredients – outer and inner skin, flesh, blood, fat,

marrow, sinew and bone – become purified. I pray
that I become the Supreme Light bereft of all
obstructing sins and their cause, the passions in me.
For this end may this oblation be appropriately offered
into the consecrated fire. Hail !
LXV-4: By this oblation may the limbs and the parts

of my body comprised by the head, hands, feet, sides,
back, thighs, belly, shanks, the generative organ, the
middle part of the body (or the male and female
generative organs) and the anus become purified. I
pray that I become the Supreme Light bereft of all
LXV-5: O thou Divine Person, who is dark blue and

brown and who is red in eyes make haste to favour
me. Grant me more and more purity. Be a grantor of
knowledge and purity to me through the medium of
my preceptor. May my thoughts become purified. I
pray that I become the Supreme Light bereft of all
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LXVI-1: [Viraja Homa]: By this oblation may the five

constituent elements of my body – earth, water, fire
and ether – become purified. I pray that I become the
Supreme Light bereft of all obstructing sins and their
cause, the passions in me. For this end may this
fire. Hail !
LXVI-2: By this oblation may the qualities of sound,

touch, colour, taste and smell (residing in the above
five elements constituting my body) become purified.
I pray that I become the Supreme Light bereft of all
LXVI-3: By this oblation may the deeds accomplished

by my mind, speech and body become purified. I pray
that I become the Supreme Light bereft of all
LXVI-4: May I not have any suppressed feelings of

egoism. I pray that I become the Supreme Light bereft
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KRISHNA-YAJUR-VEDA
of all obstructing sins and their cause, the passions in

me. For this end may this oblation be appropriately
offered into the consecrated fire. Hail !
LXVI-5: By this oblation may my body become

purified. I pray that I become the Supreme Light
bereft of all obstructing sins and their cause, the
LXVI-6: By this oblation may my internal organs

become purified. I pray that I become the Supreme
Light bereft of all obstructing sins and their cause, the
LXVI-7: By this oblation may my infinite Self

become purified. I pray that I become the
Supreme Light bereft of all obstructing sins and their
cause, the passions in me. For this end may this
fire. Hail !
LXVI-8: May this oblation be made to the deity of

hunger. Hail ! May this oblation be made to the
conjoined deities of hunger and thirst. Hail ! May this
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KRISHNA-YAJUR-VEDA
oblation be made to the all-pervasive Supreme. Hail !

May this oblation be made to the Supreme who is the
ordainer of Rik chants.
Hail ! May this oblation be made to the Supreme who
is interested in his creation. Hail ! (I am the Truth
expressed by Pranava. For the realization of that may
this oblation be offered into the consecrated fire.
Hail !)
LXVI-9: O Lord, through thy grace I remove from me

that uncleanness in the form of hunger and thirst,
misfortune and adversity, poverty and lack of
progress, and all the like. Efface my sins. Hail !
LXVI-10: By this oblation may my five-fold self

comprised by the sheaths of food, breath, mind,
intelligence and bliss become purified. I pray that I
become the Supreme Light bereft of all obstructing
sins and their cause, the passions in me. For this end
may this oblation be offered into the consecrated fire.
Hail !
LXVII-1: Agnaye Svaha [oblation to Fire] !
Vishvebhyo Devebhya Svaha [oblation to sum total of

deities or All-gods] !
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Dhruvaya Bhumaya Svaha [oblation to the permanent

plenitude] !
Dhruvakshitaye Svaha [oblation to the permanent

ground] !
Achyutakshitaye Svaha [oblation to the unchanging

abode] !
Agnaye Svishtakrite Svaha [oblation to the maker of

the right sacrifice] !
Dharmaya Svaha [oblation to the religious duty] !
Adharmaya Svaha [oblation to the ir-religious duty] !
Adbhya Svaha [oblation to the waters] !
Oshodhi-vanaspatibhya Svaha [oblation to the herbs

and trees] !
Raksho-devajanebhya Svaha [oblation to the demons

and gods] !
Grihyabhya Svaha [oblation to the household
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deities] !
Avasanebhya Svaha [oblation to the deities dwelling

in the outskirts of the house] !
Avasaanapatibhya Svaha [ oblation to the leaders of

such deities] !
Sarvabhutebhya Svaha [oblation to all spirits or the

deities of the five primordial elements] !
Kamaya Svaha [oblation to the god of love] !
Antarikshaya Svaha [oblation to the wind blowing in

the sky] !
Yadejati jagati yachcha chestati namno bhagoyam

namne Svaha
[oblation to the Supreme Being who is the totality of

words in the Veda and also whatever there is in this
world moving as insentient and whatever that acts as
sentient] !
Pritivyai Svaha [oblation to the earth] !
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Antarikshaya Svaha [oblation to the spirits dwelling in

the sky] !
Deve Svaha [oblation to the heaven] !
Suryaya Svaha [oblation to the sun] !
Chandramase Svaha [oblation to the moon] !
Nakshatrebhya Svaha [oblation to the asterisms] !
Indraya Svaha [oblation to the chief of gods] !
Brihaspataye Svaha [oblation to the preceptor of gods]

!
Prajapataye Svaha [oblation to the lord of creatures] !
Brahmane Svaha [oblation to the four-faced creator] !
Svadha Pitrubhya Svaha [oblation to the departed

ancestors] !
Namo Rudraya Pasupataye Svaha
[Salutation and oblation to Rudra, the lord of living
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beings] !
Devebhya Svaha [oblation to the gods] !
Pitrubhya Svadhastu [oblation to the manes] !
Bhutebhyo Namah [salutations to variety of gods] !
Manusyebhyo Hantaa [oblation to men] !
Prajapataye Svaha [oblation to the lord of creatures] !
Paramestine Svaha [oblation to the four-faced creator

dwelling in Brahmaloka] !
LXVII-2: Just as a perennial well is supplied with

water by hundreds and thousands of springs, so may I
have an inexhaustible supply of grain from a thousand
sources. For that end, I offer oblations to the wealth-
holding deity. Hail !
LXVII-3: With the intention of acquiring prosperity, I

present offering of food to those spirits who are the
servants of Rudra (dwelling in the cremation ground)
causing pain to creatures by death and bereavement,
and who wander about day and night in search of
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tribute. May the lord of prosperity grant me all

prosperity. Hail !
LXVIII-1: Om that is Brahman. Om that is Vayu. Om

that is the finite self. Om that is the Supreme Truth.
Om that is all. Om that is the multitude of citadels
9the bodies of creatures). Salutations to Him.
LXVIII-2: That Supreme Being moves inside the

heart of created beings possessing manifold forms. O
Supreme, Thou art the sacrifice, Thou art the
expression Vasat, Thou art Indra, Thou art Rudra,
Thou art Brahma, Thou art Prajapati, Thou art That,
Thou art the water in the rivers and the ocean, Thou
art the sun, Thou art flavour, Thou art ambrosia, Thou
art the body of the Vedas, Thou art the threefold world
and Thou art Om.
LXIX-1: Firm in my religious faith, I offer this

oblation of ambrosia into Prana with reverence. Firm
in my religious faith, I offer this oblation of ambrosia
into Apana with reverence. Firm in my religious faith,
I offer this oblation of ambrosia into Vyana with
reverence. Firm in my religious faith, I offer this
oblation of ambrosia into Udana with reverence. Firm
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into Samana with reverence. By these oblations may

my Self be united with the Supreme, so that I may
attain Immortality.
LXIX-2: O water, thou art the spread out seat of

Anna-Brahman, the immortal food.
LXIX-3: Firm in my religious faith, I offer this

oblation of ambrosia into Prana with reverence. O
thou offered substance, be auspicious and get
assimilated into me, so that I may not be consumed by
hunger. Oblation to Prana. Firm in my religious faith,
I offer this oblation of ambrosia into Apana with
reverence. O thou offered substance, be auspicious
and get assimilated into me, so that I may not be
consumed by hunger. Oblation to Apana. Firm in my
religious faith, I offer this oblation of ambrosia into
Vyana with reverence. O thou offered substance, be
auspicious and get assimilated into me, so that I may
not be consumed by hunger. Oblation to Vyana. Firm
into Udana with reverence. O thou offered substance,
be auspicious and get assimilated into me, so that I
may not be consumed by hunger. Oblation to Udana.
Firm in my religious faith, I offer this oblation of
ambrosia into Samana with reverence. O thou offered
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substance, be auspicious and get assimilated into me,

so that I may not be consumed by hunger. Oblation to
Samana. By these oblations may my Self be united
with the Supreme, so that I may attain Immortality.
LXIX-4: O water, thou art the cover for Anna-

Brahman, the immortal food.
LXX-1: Firm in my religious faith, I have offered this

oblation of ambrosia into Prana with reverence. O
Prana, increase the power of my in-breath by this
food. Firm in my religious faith, I have offered this
oblation of ambrosia into Apana with reverence. O
Apana, increase the power of my out-breath with this
food. Firm in my religious faith, I have offered this
oblation of ambrosia into Vyana with reverence. O
Vyana, increase the power of my diffused breath with
this food. Firm in my religious faith, I have offered
this oblation of ambrosia into Udana with reverence.
O Udana, increase the power of my up-breath with
this food. Firm in my religious faith, I have offered
this oblation of ambrosia into Samana with reverence.
O Samana, increase the power of my middle breath
with this food.
LXXI-1: May the Supreme Lord be gratified (by this
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meal just taken) – Who is the ruler of all the world

and the enjoyer of all, Who as the person dwelling in
the body, is of the size of the thumb, and Who is the
support of the body – imparting to it sentience and
activity from the toe to
the crown.
LXXII-1: O Lord, after repast my powers of speech,

of breath, of sight, and of hearing, are firm in their
respective stations i.e., mouth, nostrils, eyes and ears;
so also strength and vitality have returned to my arms
and thighs. My subtle body and my gross body with
all its limbs are now free from inadequacy. My
salutation to Thee. Do not cause any hurt to me and
mine.
LXXIII-1: Like birds with handsome plumage the

sages who were devoted to sacrificial worship (or
intent on the good of all) approached Indra
supplicating thus: Remove our darkness and
ignorance; fill our eyes with worthy sights; and
release us from the bondage of ignorance like birds
trapped in snares.
LXXIV-1: O Rudra, thou art the binding knot of the

breaths and the organs of senses functioning in the
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body. Enter me as the end-maker of sorrows and

increase and protect me by that food which I have
taken in.
LXXV-1: Salutations to Rudra, and to Vishnu (or

Rudra who is Vishnu). Guard me from death.
LXXVI-1: O Agni, thou art born on the days of

sacrifices as the protector of men in general and of
those among men who offer sacrifices. Thou art born
spreading light around, or causing pain quickly by
mere touch. Thou art born from water as lightning or
as the heat under the sea. Thou art born from clouds or
stones by friction. Thou art born from the forests.
Thou art born from the herbs. Thou art born ever pure
or as the sun.
LXXVII-1: O Thou Lord, who art worshipped in all

the sacrifices, I prostrate before Thee in deep
reverence ! I prostrate before Thee ! I prostrate before
Thee ! Deign to remain with me as the giver of what
is auspicious. Deign to remain with me as the giver of
happiness here. Deign to remain with me as the giver
of good and divine qualities. Deign to remain with me
as the giver of splendour born of Vedic learning.
When the sacrifice which I have instituted has been
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completely prosperously, be with me to confer the

fruits of it.
LXXVIII-1: Truthfulness is excellent. What is

excellent is truthfulness only. By truthfulness those
who have attained to the state of blissfulness never
fall from there. What belongs to sat, namely good
people, that is indeed satyam (truthfulness). For this
reason seekers of the highest good find delight in
truthfulness.
LXXVIII-2: Some hold the opinion that austerity is

the means of liberation and that there is no austerity
higher than religious fast. This excellent austerity is
hard to be practised. A person who practises it
becomes invincible (or such austerity is unthinkable
for the commonalty). Therefore seekers of the highest
good delight in austerity.
LXXVIII-3: Perfect ascetics declare that withdrawal

of the senses from the attraction of forbidden objects
is the means of liberation. Therefore they delight in it.
LXXVIII-4: Hermits who dwell in the forest consider

that tranquillity of mind is the means of liberation and
therefore they delight in calmness.
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LXXVIII-5: All creatures praise selfless gift as

supreme; for there is nothing more difficult to perform
than giving selfless gift. Therefore seekers of the
highest good delight in giving selfless
gift.
LXXVIII-6: Some consider that scriptural duty is the

means of liberation. By the performance of scriptural
duties all the world is held together. There is nothing
more difficult to practise than the duties ordained by
the scriptures. Therefore seekers of the highest good
find delight in the scriptural duty.
LXXVIII-7: The largest number of people consider

that procreation is the means of liberation. For that
reason the largest number of offsprings are born.
Because procreation is deemed such a means,
therefore the largest number of people delight in
procreation.
LXXVIII-8: Some one devoted to the Vedic religion

says that the Vedic Fires are the means of liberation.
Therefore the Vedic Fires must be consecrated.
LXXVIII-9: Another person devoted to the Vedic
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religion says that Agnihotra is the means of liberation.

Therefore some seekers of the highest delight in the
Agnihotra sacrifice.
LXXVIII-10: Others devoted to the Vedic religion say

that sacrifice is the means of liberation. Verily gods
have attained heaven by their own prior deeds of
sacrifice. Therefore seekers of the highest good
delight in the performance of sacrifice.
LXXVIII-11: Some wise people consider that inward

worship is the means of liberation. Therefore wise
people delight only in inward worship.
LXXVIII-12: Brahma Hiranyagarbha considers that

Sannyasa is the means of liberation. Hiranyagarbha is
indeed the Supreme. The Supreme alone is
Hiranyagarbha (although he is a personality).
Certainly these austerities set forth above are inferior.
Sannyasa alone surpassed all. To him who thus knows
the all-transcending excellence of Sannyasa precious
knowledge (has been imparted).
LXXIX-1: Aruni, the son of Prajapati and Suparna

approached his father Prajapati – thus we have heard –
and questioned him, what is that which revered
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teachers declare as the supreme means of liberation ?

To him Prajapati thus replied:
LXXIX-2: By truth the wind blows. By truth the sun

shines in the sky. Truth is the foundation of speech.
Everything in practical life depends on truth.
Therefore they say truth is the supreme means of
liberation.
LXXIX-3: Be Tapas performed in the beginning gods

attained godhood. By Tapas seers attained to heaven
gradually. By Tapas we get rid of our enemies who
stand in the way of our acquisitions. Everything is
founded in Tapas. Therefore they say Tapas is the
supreme (means of liberation).
LXXIX-4: Persons who practise sense-control shake

off their sin by that. Perfect ascetics reached heaven
gradually through sense-control. Sense-control is
inaccessible to ordinary creatures. Everything is
founded in sense-control. Therefore they say sense-
control is the supreme (means of liberation).
LXXIX-5: Those who are of a tranquil disposition do

good merely by calmness. Sages have attained to
heaven through calmness of mind. Calmness of mind
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is inaccessible for the ordinary creatures. Everything

is founded on calmness of mind. Therefore they say
that calmness of mind is the supreme means of
liberation.
LXXIX-6: Giving of gift in the shape of dakshina is

the secure abode of the sacrifices. In the world all
creatures subsist on a giver. People remove by gifts
those who are envious and malignant towards them.
By gift the unfriendly become friendly. Everything is
established in gift. Therefore they say that the gift is
the supreme means of liberation.
LXXIX-7: Dharma, religious righteousness, is the

support of the whole universe. All people draw near a
person who is fully devoted to dharma. Through
dharma a person chases away sin. All are supported
by dharma. Therefore they say that dharma is the
supreme means of liberation.
LXXIX-8: In this world procreation is certainly the

foundation of the race. A person who extends the
continuity of progeny in the right way by rearing
offsprings, according to the scriptural rules,
discharges his debt towards his departed ancestors.
That alone is the way for him to pay off his debts
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towards his ancestors. Therefore they say that

procreation is the supreme means of liberation.
LXXIX-9: The great sacrificial Fires are indeed the

three-fold knowledge and the path leading to
godhood. Of them, the Garhapatya Fire is Rig-Veda,
the earth and the Rathantara Saman chant;
Anvaharyapachana is Yajur-Veda mid-region and the
Vamadevya Saman chant; Ahavaniya is the Sama-
Veda, the heavenly worlds and the Brihat Saman
chant. Therefore they say that the sacrificial Fires are
LXXIX-10: The performance of Agnihotra at dawn

and sunset is an expiation for sins incidental to house-
keeping. It is a good yaga and a good homa and also it
is the commencement of all yajna-s and kratu-s. It is a
beacon to the heavenly world. Therefore they say
Agnihotra is the supreme means of liberation.
LXXIX-11: Others devoted to the Vedic religion say

that sacrifice is the means of liberation. Sacrifice is
indeed dear to gods. Verily gods have attained to
heaven by their previous deeds of sacrifice. They have
driven away demons by sacrifice. By sacrifice those
who are hostile become friendly. Everything is
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supported by sacrifice. Therefore they say sacrifice is

LXXIX-12: Inward worship or mental concentration

is indeed the means of attaining to the state of
Prajapati and so that is holy. Those who possess a
mind endowed with the power of inward
concentration see and realise what is good. Through
mental concentration, seers like Vishvamitra created
subjects by mere wish. All depends upon this power
of the mind. Therefore they say that the power of
inward concentration is the supreme means of
liberation.
LXXIX-13: Wise seers declare that Sannyasa

mentioned as the supreme means of liberation is
Brahman, and that Brahman is the Universal Spirit, is
supremely blissful, is self-born, is the protector of
created beings, is the soul of time, and so forth.
LXXIX-14: The year is the yonder sun. That Person

who is in the sun is Hiranyagarbha; He is
Parameshthin (the protector of the universe) and
Brahmatman – Supreme Reality that is the innermost
Self of all creatures.
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LXXIX-15: Those rays by which the sun gives heat,

the same rays transform water into rain-cloud which
showers the rain. By the rain-cloud herbs and trees
come into existence. From herbs and trees food is
produced. By the use of food the breaths and sense are
nourished. When the life-breath is nourished one gets
bodily strength. Bodily strength gives the capacity to
practise Tapas (in the shape of self-control, religious
fast and so forth). As the result of such Tapas, faith in
scriptural truths springs into existence. By faith
mental power comes. By mental power sense-control
is made possible. By sense-control reflection is
engendered. From reflection calmness of mind results.
Conclusive experience of Truth follows calmness. By
conclusive experience of Truth remembrance of It is
engendered. Remembrance produces continuous
remembrance. From continuous remembrance results
unbroken direct realization of Truth. By such
realization a person knows the Atman. For this reason,
he who gives food gives all these. For, it is found that
the vital breaths and the senses of creatures are from
food, that reflection functions with the vital breath and
the senses, that unbroken direct realization comes
from reflection and that bliss comes from unbroken
direct realization of Truth. Thus having attained bliss
one becomes the Supreme which is the source of the
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universe.
LXXIX-16: He by whom all thus universe is pervaded

– the earth and the mid-region, the heaven and the
quarters and the sub-quarters – that Person is fivefold
and is constituted of five substances. He who has
attained supreme knowledge through Sannyasa is,
indeed, this Person. He is all that is perceptible at
present, was in the past and will be in the future.
Through apparently human, his true nature is that
which is settled by the enquiry into the Vedas and
what is attained by his new birth in right knowledge.
He is firmly established in the richness of knowledge
imparted by his guru, as also in his faith and in Truth.
He has become the self-resplendent. Being such a one
he remains beyond the darkness of ignorance. O
Aruni, having become one possessed of knowledge by
realizing Him, the Supreme, through Sannyasa and
with your mind fixed in the heart, do not again fall a
prey to death. Because Sannyasa is thus the supreme
means of realization, therefore wise men declare that
to be above all other means of liberation.
LXXIX-17: O Supreme, Thou art the giver of the

wealth of supreme knowledge to us. Thou hast
become all. Thou unitest the individual Souls in the
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Sutratman. Thou pervadest the universe. Thou art the

giver of the lustre to fire. Thou art the giver of light
and heat to the sun. Thou art the bestower of the
riches of light to the moon. Thou art taken in the
upayama vessel as soma juice for oblation. We
worship Thee the Supreme who art such for the
manifestation of Light.
LXXIX-18: (The Sannyasin having meditated upon

the Supreme) should concentrate his thoughts on Him
uttering the syllable Om. This, the syllable Om, verily
is the substance of many great Upanishads and a
secret guarded by the gods without imparting to the
unfit. He who practises meditation on the Supreme
thus with the aid of Pranava after Sannyasa attains to
the unlimited greatness of the Supreme. By that he
attains to the greatness of Brahman. Thus the secret
knowledge has been imparted.
LXXX-1: The institutor of the sacrifice, in the case of

the sacrifice offered by a Sannyasin who has attained
supreme knowledge in the manner already described,
is his own Self. His faith is his wife; his body is his
sacrificial fuel; his chest is his altar; his hairs are his
holy grass; the Veda he has learnt is his tuft of hair;
his heart is his sacrificial post; his desire is his
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clarified butter; his anger is his animal to be

immolated; his austerity is his fire; his sense-control is
his immolator; his gifts are his dakshina; his speech is
his Hotir priest; his breath is his Udgatir priest; his
sight is his Adhvaryu priest; his mind is his Brahman
priest; his hearing is his Agnid priest; the span of his
life is his preparatory rite; what he eats that is his
oblation; what he drinks that is his drinking of soma
juice; when he delights himself that is his Upasad rite;
when he walks, sits and stands that is his Pravargya
rite; that which is his mouth that is his Ahavaniya
Fire; that which is his utterance that is his offering of
oblation; that which is his knowledge that is his Homa
sacrifices; when he eats in the afternoon and forenoon
that is his Samid-homa (oblation of fuel in the fire);
the three divisions of the day – forenoon, midday and
evening – relating to him are his savanas; the day and
night are his Darsapurnamasa sacrifices; the half
months and the months are his Chaturmasya sacrifice;
the seasons are his Pasubandha sacrifice; the
samvatsaras and the parivatsaras are his Ahargana
sacrifice; the total sacrifice is, indeed, his Sattra; death
is the Avabhritha or completion of his sacrifice. That
person who knows this, namely, the conduct of a
Sannyasin – covering all the duties from Agnihotra to
Sattra and terminating in death overcome by old age –
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and who dies during the period of the sun’s movement

to the north attains to the overlordship of gods like
Indra and then reaches identity or companionship with
the sun. On the other hand he who dies during the
period when the sun moves to the south gets only the
greatness of the manes and then attains to the identity
or companionship with the moon. A Brahmana who
knows separately the greatness of the sun and the
moon realizes these two; but he who has become a
knower of Hiranyagarbha wins further. From that
knowledge which was acquired in the world of
Hiranyagarbha, he attains to the greatness of
Brahman, the Supreme who is Existence-Knowledge-
Bliss, at the dissolution of the world of
Hiranyagarbha. Thus the secret knowledge here, and
in this Upanishad, is concluded.
Hari Om ! May Mitra, Varuna, Aryaman, Indra,

Brihaspati
And all-pervading Vishnu be propitious to us
And grant us welfare and bliss.
I bow down to Brahman in reverence.
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O Vayu, I bow down to Thee in adoration.
Thou verily art perceptible Brahman.
I shall declare: Thou art right.
Thou art the true and the good.
May that – the Supreme Being adored as Vayu –

preserve me.
May He preserve the teacher.
Me, may He protect; My teacher, may He protect.


any).
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Here ends the Mahanarayanopanishad, included in the

Krishna-Yajur-Veda.
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47. Narayana Upanishad

(Muktika Upanishad other
version)
Shanthi Pata
[Prayer for peace]
Om Sahananavathu.
Saha nou bunakthu.
Saha veeryai kara vahai
Thejasvinaava dhithamasthu
Maa vidwishavahai
Om Santhi santhi santhi.
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any).
Maaya thath karyamakhilam yad bodhadhaythya

pahnavam.
Tripan narayanakhyam thath kalaye swathma

mathratha.
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I would tell you about that knowledge called

“Narayana principle with three aspects" knowing
which Maya (illusion) and all that which happens
because of Maya will vanish entirely.
Om adha purusho ha vai Narayano akaamayath. Praja

srujeyethi. Narayanath prano jayathe. Mana
sarvendriyani cha kham vayur jyothirapa prithvi
viswasya dharini. Narayanath brahma jayathe.
Narayanath Rudra jayathe. Narayanath Indro Jayathe.
Narayanath prajapathi prajayathe. Narayanath
Dwadasa aadhithya Rudra Vasava sarvaani
Chandamsi Narayana deva Samudpadyanthe.
Narayanath pravarthanthe. Narayane praleeyanthe.
Eethath Rig veda siro adithe. 1
Om!
Narayana desired to create people. Because of this

thought, Soul (prana) rose from him. Mind and all
body parts, sky, air, light, water and the earth which
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can carry all these created beings took their form.

From Narayana, Brahma was born. From Narayana,
Rudra was born. From Narayana, Indra was born
.From Narayana those people who rule these human
beings were born. From Narayana, the twelve suns,
eleven Rudras, Eight Vasus and all those meters (for
writing) were born. All these function because of
Narayana. All these end in Narayana. Thus is read, the
Upanishads of Rig Veda.
[The twelve Adithyas (sons of Adithi) are Datha,

Mithra, Aaryama, Rudra, Varuna, Surya , Bhaga,
Vivaswan, Poosha, Savitha, Thwashta and Vishnu.
The eleven Rudras are Manyu, Manu, Mahinasan,

Mahan, Shivan, Ruthudwajan, Ugra rethas, Bhavan,
Kaman, Vamadevan and Druthavruthan.
The eight Vasus who are children of Vasu who is the

daughter of Daksha are Dharan, Druvan, Soman,
Ahass, Anilan, Analan Prathyushan and Prabhasan.]
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Adha nithyo Narayana. Brahma Narayana. Shivascha

Narayana. Shankrascha Narayana. Kaalascha
Narayana. Disascha Narayana. Vidhisascha Narayana.
Oordhwascha Narayana. Adhascha Narayana. Anthar
bahischa Narayana. Narayana eevedam sarva yad
bhootham yachcha bhavyam. Nish kalanko niranjano
Nirvikalpo niraakhyatha shabho deva eka Narayano
na dwitheyesthi kaschit. Ya evam veda sa vishnureva
bhavathi sa Vishnureva bhavathi. Ethad Yajur veda
siro adithe. 2
He is perennial. Narayana is Brahma. Narayana is

Shiva. Narayana is Indra and Kaala (god of death). All
directions are Narayana. All sides are Narayana.
Inside and outside is Narayana. Narayana is what has
happened, what is happening and what will happen.
Narayana is the only God who is blemish less, stain
less, order less, end less and who cannot be described
and when Narayana is there, there is no other second.
He who knows this, becomes himself Lord Vishnu.
Thus is read, the Upanishads of Yajur Veda.
Om ithyagre vyaahareth nama ithi paschath.

Narayanasa ethyuparishath. Om ithyekaksharam.
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Nama ithi dhwe akshare. Narayanayethi

Panchaksharani. Ethadwai Narayanasyashtaksharam
padam. Yoha vai Narayanasya ashtaksharam pada
madhyethi. AAnapabroova sarva mayurethi. Vindathe
Prajapathyam rayasposham gowpathyam thatho
amruthathwamasruthe thatho amrutha masnutha ithi.
Ethath Sama Veda siro adithe. 3
Tell “Om “ first and then tell “Nama” After this tell
“Narayana”. There is one letter in “Om”. There are
two letters in “Nama”. There are five letters in
“Narayana.” Together is formed the eight lettered
“Om Namo Narayana”. He, who tells these eight
letters, attains full life without any blemish. He would
attain salvation after becoming the lord of the people
and be blessed with lots of wealth, lots of cows and all
other forms of wealth. Thus is read the Upanishads of
Sama Veda.
Prathyganandam” brahma purusham

pranaswaroopam. Aakara. Uukara, makaro ithi. Thaa
anekadha samabhavath thadho mithi yamukthwa
muchyathe yogi janma samsara bandhaath. Om namo
Narayanayethi manthropasako vaikuntabhuvanam
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KRISHNA-YAJUR-VEDA
gamishyathi. Thdidam pundareekam vignana danam

thasmad thaddhabamathram. Brahmanyo devaki
puthro brahmanyo madhu soodhana. Brahmanya
pundarikaksho brahmanya Vishnurachyutha ithi.
Sarva bhoothasthamekam vai narayanam karana
purusha makaranam parabrahmom ethad adharva siro
adithe. 4
That ever happy brahma purusha (soul) is of the form

of pranava (“om”) which is made of joining “Aa”,
Uu” and “Ma”. That pranava (Brahma Purusha)
growing in several ways becomes “Om” and that yogi
(student of yoga) who meditates on it attains
salvation. That yogi who meditates on “Om Namo
Narayanaya” reaches Vaikunta, the abode of Lord
Vishnu. That Vaikunta is nothing but the Hrudaya
Kamala (lotus like heart) which is full of eternal
wisdom from which a streak of light similar to
lightning emanates. The son of Devaki is Brahmam.
The Madhu Sudhana (he who killed Madhu) is
Brahmam. The lotus eyed one is Brahmam and also
Lord Vishnu who is Achyutha. That Purusha which is
the reason for existence of all beings is surely
Narayana. He is also the causeless “Om”, which is
Para Brahmam. Thus is read the Upanishads of
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KRISHNA-YAJUR-VEDA
Atharva Veda.
Pratharadhiyano rathri krutha papam nasyathi. Sayam

adhiyanom divasa krutha papam naasyathi.
Maadhyam dinam aadhithyaa abhimukho adhiyana
pancha maha pathako upa pathakath pramuchyathe.
Sarva Veda parayana punyam labhathe. Narayana
sayujyamvaa prothi. Sriman Narayana Sayujyam
mavapnothi cha evam Veda. 5
He who reads this in the morning destroys the sin he

has committed at night. He who reads this in the
evening destroys the sins he has committed during
day time. He, who reads this at noon addressing the
Sun, gets rid of the five great sins as well as
subsidiary sins. He also gets the holy effect of reading
all Vedas. He becomes one with Lord Narayana at the
end. This is the knowledge of Veda.

782
KRISHNA-YAJUR-VEDA

any).
Here ends the Narayanopanishad belonging to the

Krishna-Yajur-Veda.
[Publisher's Note: This Narayana Upanishad is listed

as one of the 108 Upanishads in another version of
Muktika Upanishad. The Upanishad "Narayana" listed
in our version of Muktika Upanishad actually means
Maha Narayana Upanishad.]
783
KRISHNA-YAJUR-VEDA
784
KRISHNA-YAJUR-VEDA
48. Pancha Brahma

Upanishad


any).
Sage Pippalada asked Lord Ishwara, “Oh, God, Which

appeared first?”
785
KRISHNA-YAJUR-VEDA
For which, the Lord Maheswara replied:
The Para Brahma took shape in stages of Sathyojatha,

Aghora, Vamadeva, Thathpurusha and Ishana. 1
Sathyojatha is the aspect of earth and is the Sun,

Goddess Lakshmi, Brahma, the letter Om, Rig Veda,
Garhapathyagni (Household fire), mantras, Saptha
Swaras (seven notes) and yellow colour. It gives all
that is wished for. 2
Aghora is the aspect of water and is moon, Goddess

Parvathy, Yajur Veda, blue colour of the cloud,
Dakshinagni (the fire of the south) and fifty letters. It
drives away all sins, destroys all that is evil and grants
riches. 3
Vamadeva gives great knowledge and destroys all

sins. It is the aspect of fire, is lights of crores of suns,
Sama Veda, eight type of songs, courageous tone,
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KRISHNA-YAJUR-VEDA
Ahwaneeyagni, power of knowledge, power to

destroy and slightly blackish white colour. It gives full
consciousness, rules over all the three worlds, spread
over all the three worlds and grants all sort of luck and
results for the action performed. 4
Thathpurusha is with eight letters (Aa, Ka, Cha, Ta,

Tha, Pa, Ya, Sa) and is in the eight petal lotus and is
normally surrounded by air. It has five fires, protects
effects of mantras, personification of the fifty
consonants, has the form of Atharva Veda, is the chief
of several crores of Ganas, has the shape which is
extremely big, red coloured, gives whatever is asked
for, medicine for worry and diseases and the root of
Srishti (creation), Sthithi (upkeep) and
Laya(merging). It is the basis of all strengths. It is the
Thureeya which is beyond the three common states
and is the thing called Brahman. It is worshipped by
Brahma, Shiva and Vishnu. It is the philosophy from
which all others originate. 5
You should understand that Ishana is the witness for

intelligence and is the activator of the brain. It is the
aspect of sky and cannot be seen. It is decorated by
787
KRISHNA-YAJUR-VEDA
the sound of “Om”. It has the shape of all devas. It is

peaceful. It is beyond peace. It is beyond sound. It is
Aa and occupies the headship of vowels. It is the form
of Pancha Brahma which is everywhere and activates
the five actions of creation, upkeep, destruction,
disappearance and blessing. It hides the Pancha
Brahmas within itself and exists as itself and shines
beyond the Pancha Brahmas by its light. It shines in
the beginning, middle and end without any causative
reason. All those devas who are all under stupor by
the illusion of Maheswara would not understand
properly that Mahadeva who is the teacher of the
universe, is the cause of all causes. His shape does not
appear before the eye. This world is shining because
of that Parathpara Purusha in whom the world exists.
It merges in him. That Ishana aspect is the Para
Brahman which is the upper boundary of peace. The
knowledge that the Para Brhaman is oneself and the
rise of Sathyo Jatam (birth of truth) is Para Brahman.
Whichever is seen or heard is the soul of Para
Brahman. 6
The existence in five shapes is called Brahma Karya

(activity). After understanding Brahma Karya, Ishana
is appreciated. After putting the fact all that is
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KRISHNA-YAJUR-VEDA
originating from Para Brahman in ones soul, the wise

man experiences and understands that “It is me” and
becomes Brahman as well as deathless. There is no
doubt that the one who understands this Brahman
becomes freed (emancipated).
One should chant the Panchakshara Mantra which is

from Na to Ya (Namasivaya) and which is of the
shape of five letters and is Lord Shiva’s body. After
understanding the philosophy of the soul of Pancha
Brahma, One should understand that every form is the
form of those five. One who studies this knowledge of
the soul of the Pancha Brahma would shine himself as
Pancha Brahma. This Upanishad tells that Lord Shiva,
who grants salvation to one, from this day- to-day life
of the world, exists as witness without differentiation
in the heart of all beings and is called Hrudayam (That
which exists within).

789
KRISHNA-YAJUR-VEDA

any).
Here ends the Pancha-Brahmopanishad belonging to

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KRISHNA-YAJUR-VEDA
49. Pranagnihotra
Upanishad


any).
1. Now, therefore, we shall set forth ‘the hymn of

food’ that is beyond all empirical knowledge, the
essence of all Upanishads, dealing with the sacrifice
in the body, by virtue of which the embodied man
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KRISHNA-YAJUR-VEDA
becomes free from transmigratory life without

Agnihotra and the knowledge of Sankhya.
2. According to proper procedure, setting (the cooked)

rice on the ground one intones the three verses
beginning with ‘Ya osadhaya …’ and the two
beginning with ‘annapate ..’.
3. The many plants of hundred shapes and forms that

Soma rules asking, urged on by Brihaspati, ye deliver
us from calamities.
4. The fruitful plants and fruitless, that have flowers

and the flowerless, urged on by Brihaspati, ye deliver
us from calamities.
5. Let me not bind for you the plants that live and
endow (others with) life, that are free from
malignancy; may they put to fight the evil spirits from
one who offers them (sacrifice).
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KRISHNA-YAJUR-VEDA
6. Lord of food ! Give us food that is clean and rich in

energy; help the giver of food over (the hazards of
life). Endow us, bipeds and quadrupeds, with might.
7. May the food (we eat) be fire; (though) it is adverse

to the Rudras and the evil spirits and may it promote
generations of off-spring. Let the mighty (Lord) purge
it of all seeds of fear and make it auspicious. Hail to
the mighty Lord.
8. Seeing all you move within the hidden (places).

You are the sacrifice; You are Brahma, Rudra, Vishnu.
You are the sacred syllable Vasat, light, taste, the
immortal Brahman, the earth, the mid-region and the
firmament. OM Salutation.
9. May the waters purify the earth; may the purified

earth purify me. May (the waters) purify the master of
the Veda; may the hallowed Vedic essence purify me.
Whatever is left over as unfit to be consumed or
whatever deed of mine be sinful – all these may the
waters purify; also the gifts (accepted from) the
unrighteous. Hail !
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KRISHNA-YAJUR-VEDA
10. You are ambrosia; an ambrosial spread (base). You

are ambrosia in regard to the vital breath; fit for the
sacred offering, the last blessing. OM, salutation to
Prana. OM, salutation to Apana. OM, salutation to
Vyana. OM, salutation to Udana. OM, salutation to
Samana. OM, salutation to Brahman. OM, may
myself be in Brahman for the winning of immortality.
11. The offering to Prana is made with the little finger

and the thumb. With the ring finger and the thumb is
made the offering to Apana. With the middle finger
and the thumb is made that to Vyana, with all fingers
is the offering made to Udana and with the forefinger
and the thumb is made the offering to Samana.
12. Silently one offering is made with one Ric; two in

the Ahavaniya; one in the Dakshina fire; one in the
Garhapatya and one in the fire for all expiatory rites.
13. Then, ‘You are the lid for immortality’ – for

winning immortality. Sipping one must take again and
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KRISHNA-YAJUR-VEDA
touch again.
14. Taking water in the right palm and holding it over

against the heart one should intone: Prana is fire; is
the supreme Self surrounded by the five vital breaths.
Fearlessness to all living beings ! Fear never dwells in
me
15. You (Prana) are Vishva and Vaishvanara; by you is

the multiform world sustained as it manifests itself.
Where you are, the immortal Brahma, are all offerings
(made).
16. This great and novel Spirit (is) established at the

ends of the big toes. I pour water round him at the end
(of the ceremonial eating) for winning immortality.
17. Let this external self meditate on specific activities

– thus one makes offerings in the fire. Let (the
performer) be a son to all. The ritual offerings are
consecrated in the fire.
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KRISHNA-YAJUR-VEDA
18. I shall perform sacrifice in my body. There are the

four fires, no mean ones, corresponding to the four
parts of OM with the half syllable.
19. There is no solar fire, shaped like the solar disc,

sheathed in a thousand rays, abiding in the crown as
the solar seer. The fire of vision mentioned (above)
with its four forms, becoming the Ahavaniya is
stationed in the mouth. The bodily fire consumes the
oblations that destroy old age. Becoming
Dakshinagni, shaped like a half moon, it is stationed
in the heart. Then, there is the gastric fire that,
becoming Garhapatya is stationed at the navel
consuming what is eaten, drunk, licked and sucked.
20. Underneath are the three horizontal states of mind

– the moon, Lord and the agent of generation.
21. In this bodily sacrifice, unadorned by the girdle

round the sacrificial post, who is the sacrificer ? Who
is (his) wife ? Who are the officiating priests ? Who
are the attendants ? Which are the sacrificial vessels ?
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KRISHNA-YAJUR-VEDA
What are the oblations ? Which is the altar ? Which is

the interior of the altar ? Which is the wooden
container (for the soma juice) ? Which is the chariot ?
Which is the sacrificial animal ? Who is the
officiating priest ? Who is the invoking priest ? Who
is the assistant of the Chief priest ? Who is the
assistant of the Adhvaryu ? Who is the first chanter ?
Who is the assistant of the Hotir ? Who sings the
Sama songs aloud ? Which is the libation to (Agni) ?
Who is the assistant of the Brahma priest ? What are
the Darbha grass ? Which is the ladle ? Which is the
container of the ghee ? Which are the two ghee
offerings ? Which are the two parts of the ghee ? What
are the preliminary offerings ? What are the final
sacrifices ? Which is the Ida libation (in between the
two) ? What is recitation ? What is the Samyorvaka
formula ? Which are the four Ajya oblations ? Which
is the sacrificial post ? Which is the cord ? Which are
the Ishtis (oblations of butter, fruits, etc.,) ? What is
the sacrificial fee ? What is the ritual bath after the
sacrifice ?
22. In the bodily sacrifice, unadorned by the cord

round the sacrificial post, the sacrificer is the self;
(his) wife is the intellect. The great officiating priests
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KRISHNA-YAJUR-VEDA
are the Vedas. The ego is the Adhvaryu. The mind-

stuff is the invoking priest. Prana is the assistant of the
chief priest; Apana is the assistant of the Adhvaryu.
Vyana is the first chanter. Udana is the loud Sama
singer. Samana is the assistant of Hotir. The body is
the altar. The nose is the interior of the altar. The crest
is the wooden container. The foot is the chariot. The
right hand is the ladle. The left hand is the container
of the ghee. The ears are the two ghee offerings. The
eyes are the two parts of the ghee. The neck is the
libation. The Tanmatras are the assistant of the
Brahma Priest. The great elements are the attendants.
Gunas are the supplementary offerings. The tongue is
the final sacrifices. Teeth and lips are the middle
libation. The palate is the hymn-recitation. Memory is
the Samyorvaka formula. Compassion, forbearance,
non-violence are the four Ajya oblations (to Soma,
etc.,). Om is the sacrificial post. Desire is the cord.
Mind is the chariot. Lust is the sacrificial animal. The
hair is the Darbha grass. The sense organs are the
sacrificial vessels. The organs of action are the
oblations. Non-violence is the Ishtis. Renunciation is
the sacrificial fee. The post-sacrificial bath (follows)
from death. In this body are stationed all the
divinities.
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KRISHNA-YAJUR-VEDA
23. (Either) one dies in Benares (or) the Brahmana

who reads this (Upanishad) achieves liberation in one
life: This is the secret doctrine.


any).
Here ends the Pranagnihotropanishad belonging to the
799
KRISHNA-YAJUR-VEDA
Krishna-Yajur-Veda.
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KRISHNA-YAJUR-VEDA
50. Rudra Hridaya

Upanishad

any).
Now, at this moment, I take refuge in that Pure State

of the Supreme Absolute which can be known by the
Vidya, called the Rudra Hridaya Upanishad.
801
KRISHNA-YAJUR-VEDA
After prostrating before the celebrated form of Sri

Mahadeva-Rudra in his heart, adoring the sacred
Bhasma and Rudraksha and mentally reciting the
great Mahavakya-Mantra, Tarasara, Sri Suka asked his
father Sri Vyasa Maharshi, thus:
Who is the real God of gods? In whom are all these

existences established? By worshipping whom, can I
please the Devas in whole?
Hearing these words, Sri Veda Vyasa replied thus:
Rudra is the embodiment of all Devas. All devas are

merely different manifestations of Sri Rudra Himself.
On the right side of Rudra, there is the sun, then the
four-headed Brahma, and then three Agnis (fires). On
the left side, there exist Sri Umadevi, and also Vishnu
and Soma (moon).
Uma Herself is the form of Vishnu. Vishnu Himself is
the form of the moon. Therefore, those who worship
Lord Vishnu, worship Siva Himself. And those who
worship Siva, worship Lord Vishnu in reality. Those
who envy and hate Sri Rudra, are actually hating Sri
802
KRISHNA-YAJUR-VEDA
Vishnu. Those who decry Lord Siva, decry Vishnu

Himself.
Rudra is the generator of the seed. Vishnu is the

embryo of the seed. Siva Himself is Brahma and
Brahma Himself is Agni. Rudra is full of Brahma and
Vishnu. The whole world is full of Agni and Soma.
The masculine gender is Lord Siva. The feminine
gender is Sri Bhavani Devi. All the mobile and
immobile creation of this universe, is filled up with
Uma and Rudra. The Vyakta is Sri Uma, and the
Avyakta is Lord Siva. The combination of Uma and
Sankara is Vishnu.
Hence everybody should prostrate to Sri Maha Vishnu

with great devotion. He is the Atman. He is the
Paramatman. He is the Antaratman. Brahma is the
Antaratman. Siva is the Paramatman. Vishnu is the
Eternal Atman of all this universe. This whole
creation of Svarga, Martya and Patala Lokas is a big
tree. Vishnu is the top portion (branches) of this tree.
Brahma is the stem. The root is Lord Siva.
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KRISHNA-YAJUR-VEDA
The effect is Vishnu. The action is Brahma. The cause

is Siva. For the benefit of the worlds. Rudra has taken
these three forms.
Rudra is Dharma. Vishnu is the world. Brahma is

Knowledge. Therefore, do Kirtan of His name,
‘Rudra’, ‘Rudra’. By singing like this, the hallowed
name of this great Lord, all your sins will be
destroyed.
Rudra is man. Uma is woman. Prostrations to Him

and Her. Rudra is Brahma. Uma is Sarasvati.
Prostrations to Him and Her. Rudra is Vishnu. Uma is

Lakshmi. Prostrations to Him and Her.
Rudra is Sun. Uma is shadow. Prostrations to Him and

Her. Rudra is moon. Uma is star.
Prostrations to Him and Her. Rudra is day. Uma is

night. Prostrations to Him and Her. Rudra is Yajna.
Uma is Vedi. Prostrations to Him and Her. Rudra is
Agni, Uma is Svaha. Prostrations to Him and Her.
Rudra is Veda. Uma is Sastra. Prostrations to Him and
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KRISHNA-YAJUR-VEDA
Her. Rudra is tree. Uma is creeper. Prostrations to

Him and Her. Rudra is scent. Uma is flower.
Prostrations to Him and Her. Rudra is meaning. Uma
is word. Prostrations to Him and Her. Rudra is Linga.
Uma is Pitha. Prostrations to Him and Her.
The devotee should worship Sri Rudra and Uma with

these Mantras referred to above. O my son, Suka!
With these hymns, you should meditate on the Eternal
Para-Brahman, which is beyond the reach of the
senses, which is pure Existence, knowledge and Bliss
and which cannot be understood either by the speech
or by the mind. After knowing this, there is nothing
more to be known, because everything is the form of
That, and there is nothing separate from That.
There are two Vidyas to be known. They are Para and

Apara. Apara Vidya is the embodiment of the four
Vedas and their six Angas. They do not deal with the
Nature of the Atman. But the Para Vidya is called the
Moksha-Sastra. It deals with that supreme philosophy
of the Absolute Truth, ununderstandable, impersonal,
Nirguna, Nirakara, without ears, without eyes, without
hands, without feet, eternal, omnipresent,
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KRISHNA-YAJUR-VEDA
imperishable, and knowable by the intelligent daring

sages.
From that Lord Siva who performs a terrible penance
in the form of Supreme Jnana-Marga, this whole
world is created which is the food of the mortals. This
world is Maya. It seems to appear just like a dream. It
is superimposed on the Lord just like a rope on a
serpent. This is the eternal Truth. There is no creation
in reality. All is absolute. All is Truth. Knowing this,
one is liberated at once.
Only through Jnana, you can get rid of this Samsara.

Only through Jnana, you can understand this existence
and never through Karma. Understand this through
the guidance of a Brahmanishtha-Srotriya Guru. The
Guru will give the disciple all the necessary
knowledge of Brahman, the Absolute. By cutting off
the bondage of Ajnana or Avidya, one should take
refuge in Lord Sadasiva. This is the real wisdom to be
understood by an aspirant seeking after Truth.
The Pranava is the bow. The Atman is the arrow. The
Para-Brahman is the target. Just like the arrow, the
Atman will become one with Brahman.
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KRISHNA-YAJUR-VEDA
But all these three, the bow, the arrow and the target
are not different from that Sadasiva. There do not
shine the bodies of the sun, moon or the stars. There
does not blow the wind, there do not exist many
Devatas. He, the One Lord only exists. He only, the
Purity of purities, shines for ever and ever.
There are two birds in this body, the Jiva and the
Paramatman. The Jiva eats the fruit of his Karmas, but
the Paramatman is untouched by anything. The
Paramatman is only the Sakshi. He does not do
anything. He only assumes the form of the Jiva
through His Maya, just as the Akasa inside a pot
seems to be different from the Akasa outside and
assumes the form of the pot. In reality all is Siva,
Advaita, the One Absolute. There is no difference of
whatever kind.
When all is understood to be One, Omkara, the

Absolute, there is no sorrow, there is no Maya. Then
the attainment of the Advaita-Paramananda is very
easy. Think that you are the basis of all this universe,
you are the One, Kevala, Sat-Chit-Ghana. All people
cannot understand this Truth. Those devoid of Maya
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KRISHNA-YAJUR-VEDA
can know this secret. After knowing this, the Atman

does not move towards any place at any time. It
becomes one with the Absolute, just like Ghatakasa
with Paramakasa. Just as Akasa does not move
anywhere, similarly this Atman does not have any
movement. It becomes one with OM.
One who knows this great secret Truth is the real

Muni. He becomes the Para-Brahman Itself. He
becomes Satchidananda. He attains permanent peace.


any).
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KRISHNA-YAJUR-VEDA
Here ends the Rudra-Hridayopanishad belonging to

809
KRISHNA-YAJUR-VEDA
51. Sarasvati-Rahasya
Upanishad


any).
1. The sages, verily, with due reverence, asked the

holy Asvalayana: How is that knowledge won which
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KRISHNA-YAJUR-VEDA
illumines the content of the word Tat ? Tell us that,

Holy Sir, by meditation on which you know the Truth.
2. Best of Sages ! I won supreme perfection by

exalting Sarasvati with the reciting of the ten verses
on Her, as also the Ric stanzas with the ‘seed-
syllables’.
3. The sages said: How, by what meditation, Sage of

Dedicated Life, is the truth of Sarasvati won ? What
pleases the great and sacred goddess Sarasvati ?
Speak.
4. Asvalayana then spoke: Of this great mantra of the

ten verse on Sarasvati, I, Asvalayana, am the seer. The
eight-syllabled Anustubh is the metre; the holy
Vagisvari, the divinity; ‘yadvak’ is the seed; ‘devim
vacham’ the power; ‘pra no devi’ the lynch-pin; the
application (of the mantra) is for pleasing Her; the
consecration of limbs is by (invoking) faith,
intelligence, wisdom, memory, the goddess of speech
and Mahasarasvati.
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KRISHNA-YAJUR-VEDA
5. To win plenitude of speech, in my heart I salute the

goddess Sarasvati, who shines like snow, pearls,
camphor and the moon; who confers auspicious
blessing; is decked with garlands of golden Champaka
blossoms; and charms the mind by her figure with the
lofty, rounded bosom.
6. Of this mantra (pra no devi), Bharadvaja is the seer;

Gayatri, the metre; Sri Sarasvati, the divinity; OM, the
seed, power and lynch-pin; its application is for
gaining whatever is desired; consecration is with the
mantra.
7. Her nature the essence of Vedanta’s sense,
She the Supreme Sovereign,
Manifest as name and form –
May Sarasvati guard me !
8. OM !
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KRISHNA-YAJUR-VEDA
May the goddess Sarasvati,
Dispenser of nourishment,
Guardian of thoughts,
Protect us ever !
9. Of this mantra (a no divah), Atri is the seer;

Tristubh, the metre; Sarasvati, the divinity; HRIM, the
seed, power and lynch-pin; its application is for
gaining whatever is desired; its application is for
gaining whatever is desired; consecration of limbs is
with the mantra.
10. The only one extolled in Vedas four
And their ancillaries; the non-dual
Potency of Brahman – May She, divine
813
KRISHNA-YAJUR-VEDA
Sarasvati, protect me !
11. HRIM
From heaven, from the giant clouds,
Let holy Sarasvati come
To our sacrifice; listening
Kindly to the call, may the Queen
Of Waters gladly hear our sweet words !
12. Of this mantra (pavaka nah), Madhucchandas is

the seer; Gayatri, is the metre; Sarasvati, the divinity;
SRIM, the seed, power and lynch-pin; its application
is for gaining whatever is desired; consecration is with
the mantra.
13. Existing solely in the form of sense,
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KRISHNA-YAJUR-VEDA
Of sentence, word and letter,
Without beginning and without end –
May She, infinite Sarasvati, protect me !
14. SRIM
The purifier Sarasvati,
Dispenser of nourishment,
Treasure of intelligence –
May She accept our sacrifice !
15. Of this mantra (chodayitri), Madhucchandas is the

seer; Gayatri, the metre; Sarasvati, the divinity;
BLUM, the seed, power and lynch-pin; consecration
is with the mantra.
16. In the self, among the gods,
815
KRISHNA-YAJUR-VEDA
The Sovereign Mistress of the gods
Dwells inwardly, forth uttering –
May Sarasvati protect me !
17. BLUM
Inspirer of truthful words,
Awakener of noble minds,
Sarasvati receives worship.
18. Of this mantra (maho arnah), Madhucchandas is

the seer; Gayatri, the metre; Sarasvati, the divinity;
SAUH, the seed, power and lynch-pin; consecration is
with the mantra.
19. She as the inner controller
816
KRISHNA-YAJUR-VEDA
Rules over all in the three worlds,
Dwells as Rudra, the Sun and others –
May that Sarasvati protect me !
20. SAUH
Sarasvati shines splendidly –
Vast sheet of water – who confers
Wisdom and vivifies all thought.
21. Of this mantra (chatvari vak), the seer is

Uchathyaputra; Tristubh, the metre; Sarasvati, the
divinity; AIM, the seed, power and lynch-pin;
consecration is with the mantra.
22. Being manifested, She is experienced
By sages looking inwardly;
817
KRISHNA-YAJUR-VEDA
Pervasive, one, form of awareness,
May Sarasvati protect me !
23. AIM
Speech is confined to four groups of words.
These, intelligent Brahmans know.
Hidden in the cave, the three do not stir --
The fourth group men speak forth.
24. Of this mantra (yadvak), the seer is Bhargava;

Tristubh, the metre; Sarasvati, the divinity;
KLIM, the seed, power and lynch-pin; consecration is
with the mantra.
25. Being conceived in eightfold form
818
KRISHNA-YAJUR-VEDA
Of names, general and the like,
She as the integral is manifest –
May She, Sarasvati, protect me !
26. KLIM
She is the word of inert things;
The Queen of gods dwells silently;
Power milks four energy-streams;
Whither has fled Her supreme form ?
27. Of this mantra (devim vacham), the seer is

Bhargava; Tristubh, the metre; Sarasvati, the divinity;
SAUH, the seed, power and lynch-pin; consecration is
with the mantra.
28. Whom the Vedas and all others
Of distinct or indistinct speech
819
KRISHNA-YAJUR-VEDA
Speak forth – the cow that yields all desires,
29. SAUH
The gods, divine Speech engendered !
Her, beasts of all forms speak;
The cow that yields sweet drink and vigour –
To us may lauded Speech appear !
30. Of this mantra (uta tvah), the seer is Brihaspati;

Tristubh, the metre; Sarasvati, the divinity; SAM, the
seed, power and lynch-pin; consecration is with the
mantra.
31. Knowing whom all bonds are cut;
Along all paths the knower hies;
820
KRISHNA-YAJUR-VEDA
To that supreme abode – (Freedom) –
May She, Sarasvati, protect me !
32. SAM
Though seeing, one does nor behold
Speech; though hearing one does not hear;
To one She does reveal Herself,
As does a well-robed wife in love
Unto her lord.
33. Of this mantra (ambitame), Gritsamada is the seer;

Anustubh, the metre; Sarasvati, the
divinity; AIM, the seed, power and lynch-pin;
consecration is with the mantra.
34. Vesting things of name and form
821
KRISHNA-YAJUR-VEDA
In Her, meditate they on Her,
Of whom the form is the One Brahman,
35. AIM
Dearest mother ! Best of rivers !
Greatest goddess ! Sarasvati !
Unbelauded are we, almost –
Mother ! Make for us great name !
36. Female swan amidst the cluster
Of the faces of the four-faced god –
May the all-white Sarasvati
Sport for ever in my mind !
822
KRISHNA-YAJUR-VEDA
37. Bowing to Thee, Sarada !
Dweller in Kashmir’s city,
The I petition for ever –
Grant me the gift of right knowledge !
38. Holding in Thy hands the string
Of beads, the goad, the noose, the book,
Wearing the necklace of pearls,
Reside Thou ever in my speech !
39. Thy neck is as the conch; thy lip
Deep red; decked with all ornaments
Art thou, goddess Sarasvati !
823
KRISHNA-YAJUR-VEDA
Great One ! reside on my tongue-tip !
40. Faith, grasp, intelligence Thou art,
Goddess of Speech, spouse of Brahma;
Thy home, the tongue-tip of devout
Souls; Thou the giver of virtues,
Such as restraint of mind’s movements.
41. Obeisance to Thee, O Bhavani !
Whose tresses deck the crescent moon.
Thou art the stream of nectar that
Extinguishes samsara’s heat.
42. Whoso the gift of faultless poesy,
824
KRISHNA-YAJUR-VEDA
And enjoyment and Freedom seeks,
With these ten verses, worshipping ever,
Bestows rich praise on Sarasvati,
43. To him who thus unfailingly
Worships and lauds Sarasvati,
Who has both faith and devotion,
Conviction comes in six brief months.
44. From him streams forth Sarasvati
Spontaneous, lovely-lettered,
In sounds of poetry and prose
Of import true and unmeasured.
825
KRISHNA-YAJUR-VEDA
45. A text unheard the poet grasps;
Sarasvati’s being he shares.
46. Sarasvati thus spake:
Through Me even Brahma won
Self-knowledge eternal;
Ever being Truth, Knowledge, Bliss,
Mine is perpetual Brahmanhood,
Without let or hindrance.
47. Thence through equilibrium
Of qualities, Sattva,
Rajas, Tamas, become
I Prakriti; in Me
826
KRISHNA-YAJUR-VEDA
Chit’s semblance shines,
As reflection in mirror fair.
48. Once more, Prakriti shines
Threefoldwise, through that
Reflection of the Chit;
And as determined by
Prakriti, am I Purusha too verily.
49. The Unborn, in Maya
In which pure Sattva reigns,
Is reflected; Maya,
Prakriti is, that has
Sattva dominant.
827
KRISHNA-YAJUR-VEDA
50. That Maya is adjunct,
Wholly subordinate
To all-knowing Ishwara;
For, His alone oneness,
Over Maya lordship, and
Omniscience are, in truth.
51. Being of Sattva made,
In essence collective,
Of worlds the spectator,
He is God who holds power
To make, unmake or otherwise
Make the universe; He
828
KRISHNA-YAJUR-VEDA
Has virtues like all-knowingness.
52. Maya has forces two; one projection,
The other, concealment: the first projects
The world – all that is subtle and all gross.
53. The second veils, within, the gulf
Between the Seer and seen; without,
The gulf between creation and Brahman.
Maya causes endless cosmic flux.
54. Nescience appears in Witness-light,
To subtle body conjoined,
Spirit and mind co-dwelling there
Become jiva phenomenal.
829
KRISHNA-YAJUR-VEDA
55. His Jivahood,
Through ascription shines forth, also,
In Witness-light; together with
The fall of what conceals, and so,
The shining forth of distinction,
That (Jivahood) disappears, too.
56. So also, through subservience
Of Brahman to the Power which
Veils Its difference from cosmos,
Brahman shines forth in mutations.
57. Here, too, the difference that holds
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KRISHNA-YAJUR-VEDA
Between Brahman and the cosmos
Shows not, once Maya’s power which
Conceals falls low; their difference
Is in creation; in Brahman never.
58. Five factors are there here; being,
Shining, loving, form, and name, too;
The first three to Brahman pertain;
Two others constitute the world.
59. Leave aside the last two factors,
Be intent on the former three;
Either in the heart, or without,
Practise always concentration.
831
KRISHNA-YAJUR-VEDA
60-63. Twofold is concentration
In the human heart: with or without
Aspects; that with aspects is, then,
Twofold, conforming to ‘word’
And ‘object’; desire and its train
Are objects of the mind; of them,
As spectator, meditate on
Consciousness: that concentration
Conforms to objects. ‘I without
Taints am; being, knowing, loving
I am; self-shining, devoid of
Duality’: to ‘word’ conforms.
Thus concentration with aspects.
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KRISHNA-YAJUR-VEDA
Abandoning ‘objects’ and ‘words’
For joy of deep Self-experience,
One wins concentration without
Aspects: a flame in windless spot.
64. Like to concentration
In the heart, outside too, in some
Object twofold concentration
Takes place with discrimination
Of name and form from pure Being.
65. The third, as said above, takes place
When taste of bliss to silence leads;
Time may, without a break, be spent
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KRISHNA-YAJUR-VEDA
In these six concentrations well.
66. With conceit in body gone,
And Supreme Self realized,
Wherever the mind may roam
There rests immortality.
The knot of heart is cut asunder
And all doubts are slain;
67. All modes of action dwindle away
When the Supreme Self is seen.
68. A finite soul, the supreme God –
These notions are to Me imputed.
834
KRISHNA-YAJUR-VEDA
They are not real – who knows this,
In truth, is free – doubt is there none.
This is the secret wisdom.


any).
835
KRISHNA-YAJUR-VEDA
Here ends the Sarasvati-Rahasyopanishad, included in

836
KRISHNA-YAJUR-VEDA
52. Sariraka Upanishad


any).
Then, the body is a combination of the five elements

like earth. What is hard is earth, what is liquid is
water, what is hot is fire, what moves is air, what is
837
KRISHNA-YAJUR-VEDA
porous is space.
The organs of sense are ear etc.: the ear is in the sky
(space), the sense of touch (skin) is in the air, the eye
in the fire, tongue in water, smell in earth. Thus for
the senses sound etc., are the objects.
The organs of action are: tongue, hands, feet, arms

and genitals. Their objects are: speech, catching,
walking, voiding and joy. These have arisen from
earth etc., respectively.
Mind, Intellect, Egoism and Self-conscious mind are

the four inner senses. Their scopes are volition and
doubt, determination, affection, decision. The mind is
at the tip of the neck, intellect at the face, egoism at
the heart, self-conscious mind at the navel.
Bone, skin, nerves, hair, flesh are parts of earth; urine,

phlegm, blood, semen are of water; hunger, thirst,
laziness, delusion and sex of fire; circulation,
bursting, movement of the eye etc., of air; lust, anger,
838
KRISHNA-YAJUR-VEDA
greed, delusion and fear are of ether.
Earth’s attributes are Sound, Touch, Form, Taste and

Smell; of water: sound, touch, form and taste; of fire
are: sound, touch and form; of air: sound and touch; of
ether: sound only.
Non-violence, truth, non-theft, continence and non-

possession, absence of anger, service to elders,
cleanliness, contentment and honesty, non-conceit,
candour, faith and non-injury – are the qualities
(effects) of Sattva.
I am the doer, enjoyer, speaker, am conceited – these

are of Rajas. Sleep, laziness, delusion, attachment, sex
and theft – these are of Tamas. The person of Sattva is
above, of Rajas is in the middle and of Tamas, low.
Right knowledge is Sattvika; of rituals, Rajasa;
blindness, Tamasa.
First the waking state rests on the five organs of sense,

the five of action and the four inner senses (being
839
KRISHNA-YAJUR-VEDA
active). Dream depends on the four inner senses only;

dreamless sleep has only mind as active instrument;
the fourth state has only the soul (active).
The knower is the empirical self, other than the

supreme, stationed between awareness (of object) and
indifference (to them).
The five organs of sense and action with the five vital
airs, the mind and intellect, go to make the
Lingasarira. Mind, intellect, self-conscious principle,
earth etc., are the eight Prakritis. There are sixteen
others; the transformations of ear, skin, eyes, tongue,
and nose; arms, genitals, hands, feet, vocal organ;
sound, touch, form, taste and smell. The twenty-three
are the Tattvas (eternal verities) relating to Prakriti.
The twenty-fourth is the Avyakta, the chief (Tattva).

That which completes the group as the twenty-fifth is
the Purusha (Self).
840
KRISHNA-YAJUR-VEDA


any).
Here ends the Sariraka Upanishad belonging to the

Krishna-Yajur-Veda.
841
KRISHNA-YAJUR-VEDA
53. Sarva Sara Upanishad


any).
1. Om.
What is Bandha (bondage of the Soul) ?
842
KRISHNA-YAJUR-VEDA
What is Moksha (liberation) ?
What is Avidya (nescience) ?
What is Vidya (knowledge) ?
What are the states of Jagrat (waking), Svapna

(dreaming) , Sushupti (Dreamless sleep), and the
fourth, Turiya (Absolute) ?
What are the Annamaya, Pranamaya, Manomaya,

Vijnanamaya and Anandamaya Koshas (vestures or
sheaths of the soul) ?
What is the Karta (agent), what the Jiva (individual

self), the Kshetrajna (knower of the body), the Sakshi
(Witness), the Kutastha, the Antaryamin (Internal
Ruler) ? What is the Pratyagatman (Inner Self), what
the Paramatman (Supreme Self), the Atman, and also
Maya ? -- the master of Self looks upon the body and
such like things other than the Self as Itself: this
egoism is the bondage of the soul. The cessation of
that (egoism) is Moksha, liberation. That which
causes that egoism is Avidya, nescience. That by
which this egoism is completely turned back is Vidya,
knowledge. When the self, by means of its four and
843
KRISHNA-YAJUR-VEDA
ten organs of sense beginning with the mind and

benignly influenced by the sun and the rest which
appear outside, perceives gross objects such as sound
etc., then it is the Atman’s Jagrat (wakeful) state.
When, even in the absence of sound etc., (the self) not
divested of desire for them, experiences, by means of
the four organs, sound and the rest in the form of
desires – then it is the Atman’s state of Svapna
(dream). When the four and ten organs cease from
activity, and there is the absence of differentiated
knowledge, then is the Atman’s state of Sushupti
(dreamless sleep).
2. When the essence of consciousness which

manifests itself as the three states, is a witness of the
states, (but is) itself devoid of states, positive or
negative, and remains in the state of non-separation
and oneness, then it is spoken of as the Turiya, the
fourth. The aggregate of the six sheaths, which are the
products of food, is called the Annamaya-kosha,
alimentary sheath. When the fourteen kinds of Vayus
beginning with the Prana, are in the alimentary sheath,
then it is spoken of as the Pranamaya-kosha, vesture
of the vital airs. When the Atman united with these
two sheaths performs, by means of the four organs
844
KRISHNA-YAJUR-VEDA
beginning with the mind, the functions of desire, etc.,

which have for their objects sound and the rest, then it
(this state) is called the Manomaya-kosha, mental
sheath. When the soul shines being united with these
three sheaths, and cognisant of the differences and
non-differences thereof then it is called the
Vijnanamaya-kosha, sheath of intelligence. When
these four sheaths remain in their own cause which is
Knowledge (Brahman), in the same way as the latent
Banyan tree remains in the Banyan seed, then it is
spoken of as the Anandamaya-kosha, causal frame of
the Soul. When it dwells in the body, as the seat of the
idea of pleasure and pain, then it is the Karta, agent.
The idea of pleasure is that which pertains to wished-
for objects, and the idea of pain is that which pertains
to undesirable objects. Sound, touch, sight, taste, and
smell are the causes of pleasure and pain. When the
soul, conforming itself to good and bad actions, has
made a link of the present body (with its past body),
and is seen to be effecting a union, a connection as it
were, with the body not yet received, then it is called
the Jiva, individual soul, on account of its being
limited by Upadhis. The five groups are those
beginning with the mind, those beginning with the
Prana, those beginning with the Sattva, those
beginning with the will, and those beginning with
845
KRISHNA-YAJUR-VEDA
merit. The ego possessing the attributes of these five

groups, does not die out without the knowledge of the
ever-attained Self. That which, owing to its proximity
to the Self, appears as imperishable and is attributed
to Atman, is called the Linga-sharira (subtle body),
and the “heart’s knot”. The Consciousness which
manifests itself therein is called the Kshetrajna,
Knower of the Kshetra (body).
3. He who is the cogniser of the manifestation and

disappearance of the knower, knowledge, and the
knowable, but is himself devoid of such manifestation
and disappearance, and is self-luminous, is called the
Sakshi, Witness. When being perceived in an
undifferentiated manner in the intelligence of all
beings, from Brahma (the Creator) down to an ant, it
resides in the intelligence of all beings, then it is
called the Kutastha. When, standing as the means of
realising the real nature of the Kutastha and others,
which are differentiations by virtue of possessing
limiting adjuncts, the Atman manifests itself as inter-
woven in all bodies, like the thread through a string of
jewels, then it is called the Antaryamin, Internal Ruler.
When the Atman shines forth - absolutely free from
all limiting adjuncts, brilliant, as a homogeneous mass
846
KRISHNA-YAJUR-VEDA
of consciousness in its nature of pure Intelligence,

independent – then, it is spoken of as the Entity of
“Thou” (Tvam), and as the Pratyagatman, Inner-Self.
(That which is) Satya (the Reality), Jnana
(Knowledge), Ananta (the Infinite), Ananda (Bliss), is
Brahman. The Reality is the indestructible; That
which, when name, space, time, substance, and
causation are destroyed, dies not, is the indestructible;
and that is called Satya, the Reality. And Jnana – that
essence of Intelligence which has no beginning and no
end, spoken of as Jnana.
4. And Ananta, the Infinite, (remaining in the same

manner) as (does) clay in modifications of clay, as
gold in modifications of gold, as thread in fabrics of
thread, the antecedent, all-pervading Consciousness,
that is in all phenomena of creation beginning with the
Unmanifested, is called the Infinite. And Ananda,
Bliss – the essence of the consciousness of happiness,
the ocean of measureless bliss, and the state of
undifferentiated happiness is called Bliss. That, of
which the above fourfold nature is an indication, and
which is permanent in all space, time, substance, and
causation, is called the Entity of “That” (Tat)
Paramatman, Supreme Self, and Para-Brahman, or the
847
KRISHNA-YAJUR-VEDA
Highest Brahman. Distinguished from the Entity of

“Thou” (when it appears to be) possessed of
attributes, as well as from the Entity of “That” (when
it appears to be) possessed of attributes, that which is
all-pervading like the sky, subtle, whole by itself, pure
Existence, the Entity of “Art” (Asi). Self-luminous, is
spoken of as the Atman; the Entity of “not-That”, also
is spoken of as Atman. That which is beginningless,
fruitful, open to both proof and disproof, neither real
nor unreal, nor real-unreal – non-existent, when,
because of the immutability of its own substratum, the
cause of change is ascertained; -- existent when it is
not so ascertained – (thus that) which is undefinable,
is called Maya.
5. I am neither the body nor the ten senses, Buddhi,

Mind, Ego. Without Prana and mind, pure, I am
always the witness, pure consciousness, surely. I am
neither the doer nor the enjoyer, only a witness to
Prakriti. By my presence body etc., function as alive,
still, eternal, ever joy, pure. I am Brahman to be
known from all Vedanta, yet unknowable like sky and
air. I am neither form nor action, only Brahman.
848
KRISHNA-YAJUR-VEDA
6. I am not body; birth, death do not come to me. I am

not Prana – have no hunger and thirst; I am not mind
– have no grief or delusion. I am not the doer – have
no bondage or release.


any).
849
KRISHNA-YAJUR-VEDA
Here ends the Sarva-Sara Upanishad, as contained in

850
KRISHNA-YAJUR-VEDA
54. Skanda Upanishad


any).
1-5. (Skanda says): Great god ! Owing to an iota of

your compassion I am the lapseless being (not lapsing
from the identity). I am a mass of knowledge ! I am
851
KRISHNA-YAJUR-VEDA
also the Good – what more (can I need) ?
Owing to the waxing of the Internal organ, what is not

spiritual appears as such; by its warning, this is
nothing but pure knowledge or Hari. I am knowledge
alone, unborn – what more ? All that is other (than) It
is inert and perishes like a dream.
He who discerns the consciousness as distinct from

the inert is the unswerving mass of knowledge. Only
he is Shiva, Hari, luminary of luminaries, the supreme
god, the Brahman – I am that Brahman surely.
6-7. Jiva is Shiva and Shiva is Jiva; when bound by

husk it is paddy, unbound of is rice. Thus the bound
one is Jiva, released from karma he is eternal Shiva.
Bound by ropes, he is Jiva, unbound, Shiva.
8-9. (I bow) to Shiva of the form of Vishnu and

Vishnu who is Shiva; Vishnu is Shiva’s heart and
Shiva, Vishnu’s. Just as Vishnu is full of Shiva, so is
Shiva full of Vishnu. As I see no difference, I am well
852
KRISHNA-YAJUR-VEDA
all my life.
10-15. The body is said to be the temple, the deity

Shiva is Jiva; one should throw away the flowers after
worship and worship with the sense of identity.
Perception of non-difference is knowledge, meditation
the objectless mind. The bath is removal of mental
impurity; cleanliness is control of the senses. One
should drink the nectar of Brahma, take alms for
sustenance, live by oneself devoid of duality. Such a
person of wisdom will get liberation.
I bow to the supreme, sacred seat of power, to secure

well-being and long life. They know themselves to be
Brahman, Brahma, Vishnu, Shiva, beyond thought,
unmanifest, endless, undecaying, by your grace,
Nrisimha.
That high place of Vishnu the wise ones always

behold like an eye extended in heaven. The sages,
praising and awake exalt that supreme status of
Vishnu.
853
KRISHNA-YAJUR-VEDA
This is the doctrine of liberation according to the

Vedas.


any).
Here ends the Skandopanishad belonging to the
854
KRISHNA-YAJUR-VEDA
Krishna-Yajur-Veda.
855
KRISHNA-YAJUR-VEDA
55. Suka Rahasya

Upanishad


any).
1-19. Now we expound the Rahasya Upanishad: the

divine sages, worshipping Brahma, asked: Lord, tell
us the Rahasya Upanishad. He said, ‘In the past
856
KRISHNA-YAJUR-VEDA
Vyasa, the treasure of all Vedas and penance asked

Shiva: O Lord of great wisdom, who has vowed
firmly to break the bondage (of life). The time has
come to give initiation to my son Suka into the
sacrament of Veda’. Shiva said, ‘When the sole
Brahman is imparted by me, your son will depart by
himself having got detachment’.
Vyasa said: Be it as it may; in the Upanayana, when

Brahman is imparted, may my son become omniscient
very quickly and get the four kinds of Moksha.
Then Shiva, hearing this sat in a divine seat to give

instruction. Suka, the fortunate, came there with
devotion and getting the Pranava, spoke again to
Shiva.
Suka aid, ‘First among gods, all-knowing, be pleased.

The supreme Brahman, inherent in Om, has been
imparted; the special sense 'That Thou Art' etc., with
the six limbs, I desire to hear’.
857
KRISHNA-YAJUR-VEDA
Shiva said, ‘Well said, O treasure of knowledge, you

have asked for the desirable, the mystery of the Vedic
texts, named Rahasyopanishad with the six parts,
knowing which one shall be directly released. The
texts without the six parts one should not teach. Just
as Upanishads are the crown of the Vedas, so is the
Rahasya of Upanishads. For the wise man who
meditates upon Brahman, holy spots, Vedic rites and
mantras are useless. One wins a hundred years of life,
meditating the sense of major texts. The same is won,
uttering this once.
20. Om, for this mantra, Hamsa is the Rishi,

unmanifest Gayatri is the metre, deity is
Paramahamsa, Hamsa is the seed, Sama-Veda is the
power. ‘I am That’ is the pin. Its application is in the
context of uttering the major text to secure the grace
of the Paramahamsa. ‘Truth, knowledge, infinity is
Brahman. Bow to the thumbs, ‘Eternal joy is
Brahman’ – Svaha to the index fingers. ‘Brahman is
eternal joy, mostly’ – Vasat to the middle fingers.
‘That which is plenitude’ – Hum to the ring fingers.
‘The lord of plenitude’ – Vasat to the little fingers.
‘One and non-dual is Brahman. Phat’ to the inside and
outside of the palms. ‘Truth, knowledge, infinity is
858
KRISHNA-YAJUR-VEDA
Brahman’ – Phat to the inside and outside of the palm.

‘Truth, knowledge, infinity is Brahman – bow to the
heart’.
‘Eternal bliss is Brahman’ – Svaha to the head – Vasat

to the braid of hair. ‘That which is plenitude’ – Hum
to armour – Vausat to the three eyes. ‘One and non-
dual Brahman’ – Phat to the missile. The earth, old
region, heaven, Om, this is the link of space.
21-22. Meditation: I bow to the noble teacher, beyond

becoming and the three Gunas, one, eternal, holy,
witness of all knowledge, giver of bliss, beyond the
world, sky-like, purpose of major texts.
The four major passages:
(1) Consciousness is Brahman
(2) I am Brahman
(3) That Thou Art and
859
KRISHNA-YAJUR-VEDA
(4) This self is Brahman.
Those who recite the statement of identity become

liberated in Sayujya (identity).
23-24. Of the great incantation ‘Tat’, the seer is

Hamsa, un-manifest Gayatri is the metre.
Paramahamsa the deity; Hamsa the seed; Sama-Veda,

power; So’ham is the pin; application is the
meditation for my liberation. Bow to the thumbs, to
that aspirant Svaha to Isana, the index fingers, Vasat
to Aghora the middle fingers, to Sadyojata, the ring
fingers, hum; to Vamadeva, the little fingers Vausat; to
that spirit, Isana, Aghora etc. Phat.
Meditation: Meditate on that shining light as

knowledge and its objects and what is beyond them
both, taintless, awake, free and imperishable.
25-26. Of the chant of ‘Tvam’ Vishnu is the seer,

Gayatri is the metre, supreme self the deity, ‘aim’ the
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seed, ‘klim’ the power, ‘sauh’ the pin, application is to

the repetition for my liberation.
Bow to Vasudeva, to the thumbs: Svaha to

Samkarsana, the index-fingers; Vasat to Pradyumna,
the middle fingers; Hum to Aniruddha, the ring
fingers; Vausat to Vasudeva, the little finger; Phat to
Vasudeva and others.
Meditation: I adore the word ‘Thou’ the Jiva state, in

all living things, everywhere, impartite form,
controller of mind and egoism.
27. For ‘Asi’, the seer is Manah, metre Gayatri, deity

Ardhanarishvara, seed is Avyaktadi, power is
Nrisimha, pin is supreme Self. Application is
repetition for identification of Jiva and Brahman. I
bow to the thumbs, the dyad of Earth; Svaha to the
index finger, the dyad of water. Vasat to the middle
fingers, the dyad of fire; Hum to the ring fingers, the
dyad of Air; Vausat for the little fingers, the dyad of
Ether; Phat for the front and back of the hand, the
dyad of Earth etc. So too the consecration of the heart.
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Bhuh, Bhuvah, Svah, Om. Thus the directions are

enclosed.
28-29. Meditation: ‘Meditate ever on Asi, thou art.

Aiming at the merger of Jiva in that, as long as the
mind dwells on the purport’. Thus have been stated
the six limbs of the major texts.
30-38. Now according to the classification of the

mystic teachings are set forth the verses on the
purport.
Prajnana is that whereby one sees, hears, smells and

makes clear all objects here, pleasant and unpleasant,
by which one knows. In the four-faced Brahman,
Indra and Devas, men, horses, cows, etc., spirit is one
Brahman – so, in me too Prajnana is Brahman. In this
body being remains witness to the intellect and is
called I. The Being full in itself is described as
Brahman, referred to with Asmi. So, I am Brahman.
The being, one without a second, without name and
form before creation and even now is called That. The
being called Thou here beyond the senses understood
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as one. Let this unity be experienced. The inner self,

from ego to the body, is called this (ayam) because it
is self-luminous and realizes intimately. The truth of
the universe is stated of all that is seen by the word
Brahman.
39. I was in the state of dream of ‘I’ and “Mine’

because of the absence of the vision of the spirit. But I
was awakened when the sun of my own nature arose
by means of the major texts spoken clearly by the
perception.
40-42. Senses has two ways: expressed and implied.

In ‘Tattvam Asi’ the expressed meaning is the senses
etc., which are elemental and the implied is, ‘He’ in
‘you’ (Tvam), in the word Tat the expressed sense is
lordship etc., the implied is the supreme being which
is Sat, Chit and Ananda. ‘Asi’ identifies these two.
Tvam and Tad mean effect and cause respectively
when this is the adjunct; otherwise both are the same
Sat, Chit and Ananda – separating the space and time
faites the identity is got, just as in the world, in the
expression, ‘This is that Devadatta’.
The Jiva is having the effect-adjunct, Isa has cause-
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adjunct – when both are removed, only the full

knowledge remains.
43-45. First hearing from the Guru, then thought

about it and meditation – this is the cause of full
knowledge. Other knowledge will surely perish, while
the knowledge of Brahman leads to Brahman. The
Guru should instruct the words of the Upanishad with
the limbs, not merely the words – These are Brahma’s
words.
46-53. Ishvara said, ‘O Suka, thus being instructed by

me as requested by Vyasa, you will become
Jivanmukta’.
The Svara which is uttered at the start of Veda is

Parameshvara. Suka being thus instructed by Shiva
became one with the universe; rose, bowed to Shiva
and giving up all possessions, went away as if
swimming in the ocean of the supreme spirit.
Vyasa, seeing him go away as a recluse, went after
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him calling, affected by separation. All the world

echoed him. Hearing this Vyasa was over joyed along
with his son.
He who learns this through the Guru’s grace will

become released from all sin and enjoy Moksha.
Thus the Upanishad.


any).
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Here ends the Sukarahasyopanishad belonging to the

Krishna-Yajur-Veda.
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56. Svetasvatara
Upanishad
Om! May Brahman protect us both together.
May He nourish us both together.
May we both work together, with great energy.
May our study be vigorous and effective.
May we not hate each other.
I-1: Students of Brahman (i.e. the Vedas) discuss

(among themselves): What is the cause ? (Is it)
Brahman ? Whence are we born ? Why do we live ?
Where is our final rest ? Under whose orders are we,
who know the Brahman, subjected to the law of
happiness and misery ?
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I-2: Time, nature, law, chance, matter, energy,

intelligence – neither these, nor combination of these,
can bear examination because of their own birth,
identity and the existence of the self. The self also is
not a free agent, being under the sway of happiness
and misery.
I-3: Practising the method of meditation, they realized

that Being who is the God of religion, the Self of
philosophy and the Energy of science; who exists as
the self-luminous power in everyone; who is the
source of the intellect, emotions and will; who is one
without a second; who presides over all the causes
enumerated above, beginning with time and ending
with the individual soul; and who had been
incomprehensible because of the limitations of their
own intellect.
I-4: We think of Him as the universe resembling a

wheel which has one felly with a triple tyre, sixteen
extremities, fifty spokes, twenty counter-spokes and
six sets of eight; which is driven along three different
roads by means of a belt that is single yet manifold;
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and which each revolution gives rise to two.
I-5: We think of Him (in His manifestation as the

universe) who is like a river that contains the waters
of five streams; that has five big turnings due to five
causes; that has the five Pranas for the waves, the
mind – the basis of five-fold perception – for the
source, and the five-fold misery for its rapids; and that
has five whirlpools, five branches and innumerable
aspects.
I-6: In this infinite wheel of Brahman, in which

everything lives and rests, the pilgrim soul is whirled
about. Knowing the individual soul, hitherto regarded
as separate, to be itself the Moving Force, and blessed
by Him, it attains immortality.
I-7: This is expressly declared to be the Supreme

Brahman. In that is the triad. It is the firm support,
and it is the imperishable. Knowing the inner essence
of this, the knowers of Veda become devoted to
Brahman, merge themselves in It, and are released
from birth.
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I-8: The Lord supports this universe, which consists of

a combination of the perishable and the imperishable,
the manifest and the unmanifest. As long as the self
does not know the Lord, it gets attached to worldly
pleasures, and is bound; but when it knows Him, all
fetters fall away from it.
I-9: The conscious subject and the unconscious object,

the master and the dependent, are both unborn. She,
too, who is engaged in bringing about the relation of
the enjoyer and the enjoyed (or between these two), is
unborn. When all these three are realized as Brahman,
the self becomes infinite, universal and free from the
sense of agentship.
I-10: Matter is perishable, but God is imperishable

and immortal. He, the only God, rules over the
perishable matter and individual souls. By meditating
on him, by uniting with Him, and by becoming one
with Him, there is cessation of all illusion in the end.
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I-11: With the knowledge of God, all fetters fall off.

With the waning of ignorance, birth and death cease.
Going beyond the consciousness of the body by
meditating on Him, one reaches the third state, viz.,
the universal lordship. All his desires are satisfied, and
he becomes one without a second.
I-12: This is to be known as eternally existing in one’s

own self. Indeed, there is nothing to be known beyond
this. As a result of meditation the enjoyer, the enjoyed
and the power which brings about the enjoyment – all
are declared to be the three aspects of Brahman.
I-13: Fire is not perceived in its source, the fire-stick,

till it is ignited by percussion. The subtle essence of
fire, nevertheless, is not absent in the stick; for fire
can be obtained from the source, the fire-stick, by
striking again. (The state of the Atman before and
after realization). By meditating on the Pranava, the
Atman is perceived manifestly in the body, (but it was
there in a latent state even before realization).
I-14: Making one’s own body the lower piece of
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wood, and the Pranava the upper piece of wood, and

practising churning in the form of meditation, one
should realize God as one would find out something
hidden.
I-15-16: As oil in sesame seeds, as butter in curds, as

water in underground springs, as fire in wood, even so
this Self is perceived in the self. He who, by means of
truthfulness, self-control and concentration, looks
again and again for this Self, which is all-pervading
like butter contained in milk, and which is rooted in
self-knowledge and meditation – he becomes that
Supreme Brahman, the destroyer of ignorance.
II-1: First harnessing the mind and the senses with a

view to realizing the Truth, and then having found out
the light of the fire, the Evolving Soul brought itself
out of the earth.
II-2: With our minds controlled so as to manifest the

self-luminous Immanent Soul, we shall vigorously
endeavour for the attainment of supreme bliss.
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II-3: Controlling the heaven-aspiring senses with the

help of the mind and the intellect, the Immanent Soul
so regenerates them as to enable them to manifest the
self-luminous Infinite Light.
II-4: Great is the glory of the Immanent Soul who is

all-pervading, all-knowing, infinite and self-luminous.
Only those rare few who know, undergo the necessary
discipline and spiritual practices. The wise do, indeed,
control the activities of the intellect, and practise
meditation and concentration.
II-5: Following only in the footsteps of the wise, I

merge you both in the ancient Brahman by continued
meditation. May the Glorious One manifest Himself !
May the sons of Immortal Bliss hearken to me – even
they who occupy celestial regions !
II-6: Where fire is churned out, where air is

controlled, where Soma juice overflows – there the
mind attains perfection.
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II-7: Attaining whom thou destroyest the source and

art no more troubled by the results of past actions – to
that ancient Brahman be thou devoted through the
Prime Cause, the Immanent Soul.
II-8: Placing the body in a straight posture, holding

the chest, throat and head erect, and drawing the
senses and the mind into the heart, the knowing one
should cross over all the fearful currents by means of
the raft of Brahman.
II-9: Controlling the senses with an effort, and

regulating the activities in the body, one should
breathe out through the nostrils when the vital
activities become gentle. Then the knowing one,
without being in the least distracted, should keep his
hold on the mind as on the reins attached to restive
horses.
II-10: One should perform one’s exercises in

concentration, resorting to caves and such other pure
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places helpful to its practice – places where the

ground is level without pebbles, and the scenery
pleasing to the eyes; where there is no wind, dust, fire,
dampness and disturbing noises.
II-11: Forms that appear like snow, smoke, sun, wind,

fire, fire-fly, lightning, crystal and moon, precede the
manifestation of Brahman in Yoga practice.
II-12: When the fivefold perception of Yoga, arising

from (concentrating the mind on) earth, water, light,
air and ether, have appeared to the Yogin, then he has
become possessed of a body made of the fire of Yoga,
and he will not be touched by disease, old age or
death.
II-13: It is said that the first signs of entering Yoga are

lightness of body, health, thirstlessness of mind,
clearness of complexion, a beautiful voice, an
agreeable odour and scantiness excretions.
II-14: Just as the same metal disc, which was stained
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by dust before, shines brilliantly when cleaned, so the

embodied being, seeing the truth of Atman, realizes
oneness, attains the goal and becomes sorrowless.
II-15: When the Yogin realizes the truth of Brahman,

through the perception of the truth of Atman in this
body as a self-luminous entity, then, knowing the
Divinity as unborn, eternal and free from all the
modifications of Prakriti, he is freed from all sins.
II-16: This Divinity pervades all directions in their

entirety. He is the first-born (Hiranyagarbha). He has
entered into the womb. He alone is born, and is to be
born in future. He is inside all persons as the
Indwelling Self, facing all directions.
II-17: Salutations to that Divinity who is in the fire,

who is in the water, who is in the plants, who is in the
trees, who has pervaded the whole universe.
III-1: It is the self-same One who exists alone at the
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time of creation and dissolution of the universe, that

assumes manifold powers and appears as the Divine
Lord by virtue of His inscrutable power of Maya. He
it is that protects all the worlds and controls all the
various forces working therein. Those who realize this
Being becomes immortal.
III-2: He who protects and controls the worlds by His

own powers, He – Rudra – is indeed one only. There
is no one beside Him who can make Him the second.
O men, He is present inside the hearts of all beings.
After projecting and maintaining all the worlds, He
finally withdraws them into Himself.
III-3: Though God, the creator of heaven and earth, is

one only, yet Heaven is the real owner of all the eyes,
faces, hands and feet in this universe. It is Heaven
who inspires them all to do their respective duties in
accordance with the knowledge, past actions and
tendencies of the various beings (with whom they
appear to be associated).
III-4: May Heaven, who created the gods and supports
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them; who is the origin also of the cosmic soul; who

confers bliss and wisdom on the devotes, destroying
their sins and sorrows, and punishing all breaches of
law – may Heaven, the great seer and the lord of all,
endow us with good thoughts.
III-5: O Lord, who blesses all creatures by revealing

the Vedas, deign to make us happy by Thy calm and
blissful self, which roots out terror as well as sin.
III-6: O revealer of the Vedic truths, deign to make

propitious that arrow which Thou holdest in Thy hand
for shooting at somebody. O protector of devotees, do
not destroy that benign personal form of Thine which
has manifested as the universe.
III-7: Higher than this Personal Brahman is the

infinite Supreme Brahman, who is concealed in all
beings according to their bodies, and who, though
remaining single, envelops the whole universe.
Knowing him to be the Lord, one becomes immortal.
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III-8: I have realized this Great Being who shines

effulgent like the sun beyond all darkness. One passes
beyond death only on realizing Him. There is no other
way of escape from the circle of births and deaths.
III-9: There is naught higher than or different from

Him; naught greater or more minute than Him. Rooted
in His own glory He stands like a tree, one without a
second and immovable. By that Being the whole
universe is filled.
III-10: That Being is far beyond this world, is

formless and free from misery. They who know this
become immortal. But all others have indeed to suffer
misery alone.
III-11: Therefore, that Divine Lord, being all-

pervading, omnipresent and benevolent, dwells in the
hearts of all beings, and makes use of all faces, heads
and necks in this world.
III-12: This Self is indeed the mighty Lord. He is the
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imperishable (internal) light that controls everything.

He guides the intellect of all beings so as to enable
them to gain that extremely pure state (of Mukti).
III-13: Assuming a form of the size of a thumb, by

virtue of intellect, emotion, imagination and will, the
Infinite Being dwells in the hearts of creatures as their
inner self. Those who realize this become immortal.
III-14: That Infinite Being has a thousand heads, a

thousand eyes and a thousand feet enveloping the
whole universe on all sides. He exists beyond ten
fingers.
III-15: That which is, that which was, and that which
is yet to be – all this is nothing but this Infinite Being.
Though He grows beyond His own nature into the
form of the objective universe, He still remains the
lord of immortality.
III-16: With hands and feet everywhere, with eyes,

heads and mouths everywhere, with ears everywhere,
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That exists, pervading everything in the universe.
III-17: They realize Him as shining by the functions

of all the senses yet without the senses as the lord of
all, the ruler of all, the refuge of all and the friend of
all.
III-18: It is He who resides in the body, the city of

nine gates. He is the soul that sports in the outside
world. He is the master of the whole world, animate
and inanimate.
III-19: Without hands and feet He goes fast and

grasps; without eyes He sees; without ears He hears.
He knows whatever is to be known, yet there is none
who knows Him. They say He is the foremost, the
great Infinite Being.
III-20: Subtler than even the subtlest and greater than

the greatest, the Atman is concealed in the heart of the
creature. By the grace of the Creator, one becomes
free from sorrows and desires, and then realizes Him
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as the great Lord.
III-21: I know this undecaying primeval Immanent

Self of all, who is omnipresent because of His all-
pervasiveness, and whom the expounders of Brahman
declare to be eternally free from birth.
IV-1: May that Divine Being, who, though Himself

colourless, gives rise to various colours in different
ways with the help of His own power, for His own
inscrutable purpose, and who dissolves the whole
world in Himself in the end – may He endow us with
good thoughts !
IV-2: That Itself is the fire, That is the sun, That is the
air, That is the moon, That is also the starry
firmament, That is the Brahman, That is the waters,
That is Prajapati.
IV-3: Thou art the woman, Thou art the man, Thou art
the youth and the maiden too. Thou art the old man
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who totters along, leaning on the staff. Thou art born

with faces turned in all directions.
IV-4: Thou art the dark blue butterfly, and the green
parrot with red eyes. Thou art the thunder-cloud, the
seasons and the oceans. Thou art without beginning,
and beyond all time and space. Thou art He from
whom all the worlds are born.
IV-5: There is a single Female of red, white and black

colours, who is unoriginated, and who produces
numerous offsprings resembling herself. By her side
lies one unborn Male out of attachment for her, while
another Male, also unoriginated, forsakes her after
having enjoyed her.
IV-6: Two birds of beautiful plumage, who are

inseparable friends, reside on the self-same tree. Of
these, one eats the fruits of the tree with relish while
the other looks on without eating.
IV-7: Sitting on the same tree the individual soul gets
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entangled and feels miserable, being deluded on

account of his forgetting his divine nature. When he
sees the other, the Lord of all, whom all devotees
worship, and realizes that all greatness is His, then he
is relieved of his misery.
IV-8: Of what avail are the Vedas to him who does not
know that indestructible, highest Ethereal Being, in
whom the gods and the Vedas reside ? Only those who
know That are satisfied.
IV-9: The Lord of Maya projects the Vedas, sacrifices,

spiritual practices, past and future, religious
observances, all that the Vedas declare, and the whole
world including ourselves. The other, again, is bound
by Maya in this.
IV-10: Know then that Nature is Maya, and that the

great God is the Lord of Maya. The whole world is
filled with beings who form His parts.
IV-11: One attains infinite peace on realizing that self-
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effulgent Adorable Lord, the bestower of blessings,

who, though one, presides over all the various aspects
of Prajapati, and in whom this universe dissolves, and
in whom it appears in manifold forms.
IV-12: May He, who created the gods and supports

them; who witnessed the birth of the cosmic soul; who
confers bliss and wisdom on the devoted, destroying
their sins and sorrows, and punishing all breaches of
law – may He, the great seer and the lord of all,
endow us with good thoughts !
IV-13: Let us offer our worship with oblations to that

blissful Divine Being who is the lord of the Devas,
who governs the bipeds and the quadrupeds and in
whom the worlds rest.
IV-14: One attains infinite peace when one realizes

that Blissful One who is subtler than the subtlest, who
creates the world in the midst of chaos, who assumes
various forms, and who is the only one that
encompasses the universe.
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IV-15: He alone is the protector of the world at the

proper time. He is the lord of the universe hidden in
all creatures. In Him the divine sages and the gods
merge themselves. Realizing Him thus, one cuts
asunder the fetters of death.
IV-16: One is released from all fetters on realizing the

Blissful One who encompasses the world, and who
hides Himself in all beings in an extremely subtle
form as the essence finer than ghee.
IV-17: This Divinity, who created the universe and

who pervades everything, always dwells in the hearts
of creatures, being finitized by emotions, intellect,
will and imagination. Those who realize this become
immortal.
IV-18: When ignorance is dispelled, there is neither

day nor night, neither being nor non-being. There is
only that Auspicious One who is imperishable, and
who is worthy of being adored by the creator. From
Him has proceeded the ancient wisdom.
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IV-19: No one can grasp Him above, or across, or in

the middle. There is none equal to Him whose name is
great glory.
IV-20: His form does not stand within the range of the
senses. No one perceives Him with the eye. Those
who know Him through the faculty of intuition as thus
seated in their heart, become immortal.
IV-21: Some, being afraid, approach Thee, thinking

that Thou art the unborn. O Rudra, deign to protect me
with that benevolent face of Thine.
IV-22: Injure us not in respect of children, grand-

children and life, nor in respect of cows and horses.
Do not destroy our heroes in Thy anger, O Rudra. We
invoke Thee always with offerings.
V-1: Ignorance leads to the perishable. Wisdom leads
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to immortality. Entirely different from these is he, the

imperishable, infinite, secret, Supreme Brahman, in
whom exists wisdom as well as ignorance, and who
governs them both.
V-2: He alone presides over Nature in all aspect, and

controls every form and every cause of production. He
witnesses the birth of the first born seer of golden
colour and nourishes him with wisdom.
V-3: Differentiating each genus into its species, and

each species into its members, the Supreme Being
withdraws them once more into their own ground.
Again, bringing forth the agents of creation, the Great
Self holds sway over them all.
V-4: Just as the sun shines lighting up all space above,

below and across, even so does that one adorable God,
the repository of all goodness and greatness, preside
over everything that has the nature of a cause.
V-5: He who is the one source of the world brings out
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everything out of His own Nature, and leads creatures

to perfection according to their deserts, and endows
each being with its distinguishing characteristic. Thus
he presides over the whole universe.
V-6: He lies hidden in the Upanishads, which form the

essence of the Vedas. Him the Hiranyagarbha knows
as the source of Himself and the Vedas. Those gods
and seers who realized Him in former days became
identified with Him, and verily became immortal.
V-7: Only he who gets attached to the pleasurable

qualities of things does work for the sake of its fruits,
and enjoys the fruits of his own deeds. Though really
the master of the senses, he becomes bound by the
three Gunas, and assuming various forms, wanders
about through the three paths as a result of his own
deeds.
V-8: Subtle as the point of a goad, and pure, effulgent

and infinite like the sun, He alone is seen assuming as
another the size of a thumb on account of the
finiteness of the heart (in which He appears), and
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associating Himself with egoism and Sankalpa on

account of the limitations of the intellect.
V-9:That individual soul is as subtle as a hairpoint

divided and sub-divided hundreds of times. Yet he is
potentially infinite. He has to be known.
V-10: He is neither female, nor male, nor neuter.

Whatever body he assumes, he becomes identified
with that.
V-11: By desire, contact, sight and delusion, the

embodied soul assumes successively various forms in
various places according to his deeds, just as the body
grows nourished by showers of food and drink.
V-12: The embodied self chooses many forms, gross

and subtle, based on the qualities belonging to
himself, to the actions, and to the mind. The cause of
their combination is found to be still another.
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V-13: Realizing Him who is without beginning or end,

who creates the cosmos in the midst of chaos, who
assumes many forms, and who alone envelops
everything, one becomes free from all fetters.
V-14: That Supreme Divinity who created both Life

and Matter, who is the source of all arts and sciences,
who can be intuited by a pure and devoted mind –
realizing Him, the blissful the incorporeal and the
nameless, one is freed from further embodiment.
VI-1: Some deluded thinkers speak of Nature, and

others of time, as the force that revolves this wheel of
Brahman. But really all this is only the glory of God
manifested in the world.
VI-2: It should be known that energy assumes various

forms such as earth, water, light, air and ether at the
command of Him who is the master of Gunas and the
maker of time, who is omniscient, who is Pure
consciousness itself, and by whom all this is ever
enveloped.
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VI-3: After setting the creation in motion and

withdrawing Himself from it, He unites the principle
of Spirit with the principle of Matter – with one, with
two, with three and with eight – through the mere
instrumentality of time and their own inherent
properties.
VI-4: He gives the start to the creation associated with

the three Gunas of Nature, and others all things.
Again, in the absence of the Gunas, He destroys all
created objects, and after destruction, remains aloof in
His essence.
VI-5: By previously meditating as seated in one’s own

heart, on that Adorable Being who appears as the
universe, and who is the true source of all creatures,
He can be perceived even though He is the primeval
cause of the union (of Spirit with Matter), as well as
the partless entity transcending the three divisions of
time.
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VI-6: Knowing Him who is the origin and dissolution

of the universe – the source of all virtue, the destroyer
of all sins, the master of all good qualities, the
immortal, and the abode of the universe – as seated in
one’s own self, He is perceived as different from, and
transcending, the tree of Samsara as well as time and
form.
VI-7: May we realize Him – the transcendent and

adorable master of the universe – who is the supreme
lord over all the lords, the supreme God above all the
gods, and the supreme ruler over all the rulers.
VI-8: His has nothing to achieve for Himself, nor has

He any organ of action. No one is seen equal or
superior to Him. His great power alone is described in
the Vedas to be of various kinds, and His knowledge,
strength and action are described as inherent in Him.
VI-9: No one in the world is His master, nor has

anybody any control over Him. There is no sign by
which He can be inferred. He is the cause of all, and
the ruler of individual souls. He has no parent, nor is
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there any one who is His lord.
VI-10: May the Supreme Being, who spontaneously

covers Himself with the products of Nature, just as a
spider does with the threads drawn from its own
navel, grant us absorption in Brahman !
VI-11: God, who is one only, is hidden in all beings.

He is all-pervading, and is the inner self of all
creatures. He presides over all actions, and all beings
reside in Him. He is the witness, and He is the Pure
Consciousness free from the three Gunas of Nature.
VI-12: Those wise men, who ever feel in their own

hearts the presence of Him who is the one ruler of the
inactive many, and who makes the one seed manifold
– to them belongs eternal happiness, and to none else.
VI-13: He is the eternal among the eternal and the

intelligent among all that are intelligent. Though one,
He grants the desires of the many. One is released
from all fetters on realizing Him, the cause of all, who
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is comprehensible through philosophy and religious

discipline.
VI-14: The sun does not shine there; neither the

moon, nor the stars. There these lightnings shine not –
how then this fire ? Because He shines, everything
shines after Him. By His light all this shines.
VI-15: The one destroyer of ignorance in the midst of

this universe, He alone is the fire which is stationed in
water. Realizing Him alone one overcomes death.
There is no other path for emancipation.
VI-16: He is the creator of everything as well as the

knower of everything. He is His own source, He is all-
knowing, and He is the destroyer of time. He is the
repository of all good qualities, and the master of all
sciences. He is the controller of Matter and Spirit, and
the lord of the Gunas. He is the cause of liberation
from the cycle of birth and death, and of bondage
which results in its continuance.
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VI-17: He is the soul of the universe, He is immortal,

and His is the rulership. He is the all knowing, the all-
pervading, the protector of the universe, the eternal
ruler. None else is there efficient to govern the world
eternally.
VI-18-19: He who at the beginning of creation

projected Brahma (Universal Consciousness), who
delivered the Vedas unto him, who constitutes the
supreme bridge of immortality, who is the partless,
free from actions, tranquil, faultless, taintless and
resembles the fire that has consumed its fuel – seeking
liberation I go for refuge to that Effulgent One, whose
light turns the understanding towards the Atman.
VI-20: Only when men shall roll up the sky like a

skin, will there be an end of misery for them without
realizing God.
VI-21: Himself realizing Brahman by the power of

self-control and concentration of mind, as well as by
the grace of God, the sage Svetasvatara expounded
well to the highest order of Sannyasins, the truth of
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that supremely holy Brahman resorted to by all the

seers.
VI-22: This highest mysticism, expounded in the

Vedanta in a former age, should not be taught to one
whose passions have not been subdued, nor to one
who is not a worthy son, nor to an unworthy disciple.
VI-23: These truths, when taught, shine forth only in

that high-souled one who has supreme devotion to
God, and an equal degree of devotion to the spiritual
teacher. They shine forth in that high-souled one only.
Om ! May Brahman protect us both together.
May He nourish us both together.
May we both work together, with great energy.
May our study be vigorous and effective.
May we not hate each other.
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Om! Peace! Peace! Peace!
Here ends the Svetasvataropanishad, included in the

Krishna-Yajur-Veda.
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57. Taittiriya Upanishad


any).
Siksha Valli
I-i-1: May Mitra be blissful to us. May Varuna be
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blissful to us. May Aryaman be blissful to us. May

Indra and Brihaspati be blissful to us. May Vishnu, of
long strides, be blissful to us. Salutation to Brahman.
Salutation to you, O Vayu. You, indeed, are the
immediate Brahman. You alone I shall call the direct
Brahman. I shall call you righteousness. I shall call
you truth. May He protect me. May He protect the
teacher. May He protect me. May He protect the
teacher. Om, peace, peace, peace !
I-ii-1: We shall speak of the science of pronunciation.

(The things to be learnt are) the alphabet, accent,
measure, emphasis, uniformity, juxtaposition. Thus
has been spoken the chapter on pronunciation.
I-iii-1: May we both attain fame together. May

spiritual pre-eminence be vouchsafed to both of us
together. Now therefore, we shall state the meditation
on juxtaposition through five categories – relating to
the worlds, to the shining things, to knowledge, to
progeny, and to the body. These, they call the great
juxtapositions. Now then, as regards the meditation on
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the worlds. The earth is the first letter. Heaven is the

last letter. The sky is the meeting-place.
I-iii-2-4: Vayu is the link. This is the meditation with

regard to the worlds. Then follows the meditation with
regard to the shining things. Fire is the first letter. The
sun is the last letter. Water is the rallying point.
Lightning is the link. This is the meditation with
regard to the shining things. Then follows the
meditation with regard to knowledge. The teacher is
the first letter. The student is the last letter.
Knowledge is the meeting-place. Instruction is the
link. This is the meditation with regard to knowledge.
Then follows the meditation with regard to progeny.
The mother is the first letter. The father is the last
letter. The progeny is the focal point. Generation is the
link. This is the meditation with regard to progeny.
Then follows the meditation with regard to the
(individual) body. The lower jaw is the first letter. The
upper jaw is the last letter. Speech is the meeting-
place. The tongue is the link. This is the meditation
with regard to the (individual) body. These are the
great juxtapositions. Anyone who meditates on these
great juxtapositions, as they are explained, becomes
conjoined with progeny, animals, the splendour of
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holiness, edible food, and the heavenly world.
I-iv-1-2: The Om that is the most exalted in the Vedas,

that pervades all worlds, and that emerged from the
immortal Vedas as their quintessence, may he (Om
that is Indra), the supreme Lord, gratify me with
intelligence. O Lord, may I be the receptacle of
immortality. May my body be fit; may my tongue be
surpassingly sweet; may I hear much through the ears.
You are the sheath of Brahman: you are covered by
(worldly) wisdom. Protect what I have heard. Then
vouchsafe to me who am her (i.e. Prosperity’s) own,
that Prosperity which brings, increases, and
accomplishes quickly for me clothes, cattle, food, and
drink for ever, and which is associated with furry and
other animals. Svaha. May the Brahmacharins (i.e.
students) come to me from all sides. Svaha. May the
Brahmacharins come to me in various ways. Svaha.
May the Brahmacharins come to me in the proper
way. Svaha. May the Brahmacharins have physical
self-control. Svaha. May the Brahmacharins have
mental self-control. Svaha.
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I-iv-3: May I become famous among people. Svaha.

May I become praiseworthy among the wealthy.
Svaha. O adorable One, may I enter into you, such as
you are. Svaha. O venerable One, you, such as you
are, enter into me. Svaha. O adorable One, who are
greatly diversified, may I purify my sins in you.
Svaha. As water flows down a slope, as months roll
into a year, similarly O Lord, may the students come
to me from all quarters. Svaha. You are like a resting
house, so you become revealed to me, you reach me
through and through.
I-v-1-2: Bhuh, Bhuvah, Suvah – these three, indeed,

are the Vyahritis. Of them Mahacamasya knew a
fourth one – Maha by name. It is Brahman; it is the
Self. The other gods are the limbs. Bhuh, indeed, is
this world. Bhuvah is the intermediate space. Suvah is
the other world. Maha is the sun; through the sun,
indeed, do all the worlds flourish. Bhuh, indeed is the
fire. Bhuvah is the air. Suvah is the sun. Maha is the
moon; through the moon, indeed, all the luminaries
flourish. Bhuh, indeed, is the Rig-Veda. Bhuvah is the
Sama-Veda. Suvah is the Yajur-Veda.
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I-v-3: Maha is Brahman (i.e. Om), for by Brahman

(Om), indeed, are all the Vedas nourished. Bhuh,
indeed, is Prana; Bhuvah is Apana; Suvah is Vyana;
Maha is food; for by food, indeed, are all the vital
forces nourished. These, then, that are four, are (each)
fourfold. The Vyahritis are divided into four groups of
four (each). He who knows these knows Brahman. All
the gods carry presents to him.
I-vi-1-2: In the space that there is in the heart, is this

Person who is realisable through knowledge, and who
is immortal and effulgent. This thing that hangs down
between the palates like a teat, through it runs the path
of Brahman; and reaching where the hairs part, it
passes out by separating the skulls. (Passing out
through that path, a man) becomes established in Fire
as the Vyahriti Bhuh; he becomes established in Air as
the Vyahriti Bhuvah; in the sun as the Vyahriti Suvah;
in Brahman as the Vyahriti Mahah. He himself gets
independent sovereignty; he attains the lord of the
mind; he becomes the ruler of speech, the ruler of
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eyes, the ruler of ears, the ruler of knowledge. Over

and above all these he becomes Brahman which is
embodied in Akasa, which is identified with the gross
and the subtle and has truth as Its real nature, which
reveals in life, under whose possession the mind is a
source of bliss, which is enriched with peace and is
immortal. Thus, O Pracinayogya, you worship.
I-vii-1: The earth, sky, heaven, the primary quarters,

and the intermediate quarters; fire, air, the sun, the
moon, and the stars; water, herbs, trees, sky, and Virat
– these relate to natural factors. Then follow the
individual ones: Prana, Vyana, Apana, Udana and
Samana; the eye, the ear, the mind, speech and sense
of touch; skin, flesh, muscles, bones and marrow.
Having imagined these thus, the seer said, “All this is
constituted by five factors; one fills up the (outer)
fivefold ones by the (individual) fivefold ones.
I-viii-1: Om is Brahman. Om is all this. Om is well

known as a word of imitation (i.e. concurrence).
Moreover, they make them recite (to the gods) with
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the words, “Om, recite (to the gods)”. They

commence singing Samas with Om. Uttering the
words “Om som” they recite the Shastras. The (priest)
Brahma approves with the word Om. One permits the
performance of the Agnihotra sacrifice with the word
Om. A Brahmana, when about to recite the Vedas
utters Om under the idea, I shall attain Brahman”. He
does verily attain Brahman.
I-ix-1: Righteousness and learning and teaching (are

to be practised). Truth and learning and teaching (are
to be practised). Austerity and learning and teaching
(are to be resorted to). Control of the outer senses and
learning and teaching (are to be practised). Control of
the inner organs and learning and teaching (are to be
resorted to). The fires (are to be lighted up), and
learning and teaching (are to be followed). The
Agnihotra (is to be performed), and learning and
teaching (are to be carried on). Guests (are to be
entertained), and learning and teaching (are to be
practised). Social good conduct (is to be adhered to),
and learning and teaching (are to be practised).
Children (are to be begotten), and learning and
teaching (are to carried on). Procreation and learning
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and teaching (are to carried on). A grandson (is to be

raised), and learning and teaching (are to be
practised). Truth (is the thing) – this is what
Satyavacha, of the line of Rathitara, thinks. Austerity
(is the thing) – this is what Taponitya, son of Purusisti,
thinks. Learning and teaching alone (are the things) –
this is what Naka, son of Mudgala, thinks. For that
indeed is the austerity; for that indeed is the austerity.
I-x-I: I am the invigorator of the tree (of the world).

My fame is high like the ridge of a mountain. My
source is the pure (Brahman). I am like that pure
reality (of the Self) that is in the sun. I am the
effulgent wealth. I am possessed of a fine intellect,
and am immortal and undecaying. Thus was the
statement of Trisanku after the attainment of
realisation.
I-xi-1: Having taught the Vedas, the preceptor imparts

this post-instruction to the students: “Speak the truth.
Practise righteousness. Make no mistake about study.
Having offered the desirable wealth to the teacher, do
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not cut off the line of progeny. There should be no

inadvertence about truth. There should be no deviation
from righteous activity. There should be no error
about protection of yourself. Do not neglect propitious
activities. Do not be careless about learning and
teaching.
I-xi-2-4: There should be no error in the duties

towards the gods and manes. Let your mother be a
goddess unto you. Let your father be a god unto you.
Let your teacher be a god unto you. Let your guest be
a god unto you. The works that are not blameworthy
are to be resorted to, but not the others. These actions
of ours that are commendable are to be followed by
you, but not the others. You should, by offering seats,
remove the fatigue of those Brahmanas who are more
praiseworthy among us. The offering should be with
honour; the offering should not be with dishonour.
The offering should be in plenty. The offering should
be with modesty. The offering should be with awe.
The offering should be with sympathy. Then, should
you have any doubt with regard to duties or customs,
you should behave in those matters just as Brahmanas
do, who may happen to be there and who are able
deliberators, who are adepts in those duties and
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customs, who are not directed by others, who are not

cruel, and who are desirous of merit. Then, as for the
accused people, you should behave with regard to
them just as the Brahmanas do, who may happen to be
there and who are able deliberators, who are adepts in
those duties and customs, who are not directed by
others, who are not cruel, who are desirous of merit.
This is the injunction. This is the instruction. This is
the secret of the Vedas. This is divine behest. This is
how the meditation is to be done. This is how this
must be meditated on.
I-xii-1: May Mitra be blissful to us. May Varuna be

blissful to us. May Aryaman be blissful to us. May
Indra and Brihaspati be blissful to us. May Vishnu, of
long strides, be blissful to us. Salutation to Brahman.
Salutation to you, O Vayu. You, indeed, are the
immediate Brahman. You alone I shall call the direct
Brahman. I shall call you righteousness. I shall call
you truth. May He protect me. May He protect the
teacher. May He protect me. May He protect the
teacher. Om, peace, peace, peace !
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Brahmananda Valli
II-i: May He protect us both together. May He nourish

us both together. May we both acquire strength
together. Let our study be brilliant. May we not cavil
at each other.
II-i-1: The knower of Brahman attains the highest.

Here is a verse uttering that very fact: “Brahman is
truth, knowledge, and infinite. He who knows that
Brahman as existing in the intellect, lodged in the
supreme space in the heart, enjoys, as identified with
the all - knowing Brahman, all desirable things
simultaneously.
From that Brahman, which is the Self, was produced

space. From space emerged air. From air was born
fire. From fire was created water. From water sprang
up earth. From earth were born the herbs. From the
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herbs was produced food. From food was born man.

That man, such as he is, is a product of the essence of
food. Of him this indeed, is the head, this is the
southern side; this is the northern side; this is the Self;
this is the stabilising tail.
Here is a verse pertaining to that very fact:
II-ii-1: All beings that rest on the earth are born verily
from food. Besides, they live on food, and at the end,
they get merged in food. Food was verily born before
all creatures; therefore it is called the medicine for all,
those who worship food as Brahman acquire all the
food. Food was verily born before all creatures;
therefore it is called the medicine for all. Creatures are
born of food; being born, they grow by food. Since it
is eaten and it eats the creatures, it is called food.
As compared with this self made of the essence of
food, as said before, there is another inner self which
is made of air. By that is this one filled. This Self is
also of the human form. Its human form takes after the
human form of that (earlier one). Of this, Prana is the
head, Vyana is the southern side, Apana is the
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northern side, space is the self, the earth is the tail that
stabilises. Pertaining to that is this (following) verse:
II-iii-1: The senses act by following the vital force in

the mouth; all human beings and animals that are
there act similarly; since on the vital force depends the
life of all creatures, therefore it is called the life of all;
those who worship the vital force as Brahman, attain
the full span of life; since on the vital force depends
the life of all, it is called the life of all.
Of the preceding (physical) one, this one, indeed, is

the embodied self. As compared with this vital body,
there is another internal self constituted by mind. By
that one is this one filled up. That self constituted by
mind is also of a human shape. The human shape of
the mental body takes after the human shape of the
vital body. Of the mental body, the Yajur-mantras are
the head. The Rig-mantras are the right side, the
Sama-mantras are the left side, the Brahmana portion
is the self (trunk), the mantras seen by Atharvangiras
are the stabilising tail. Pertaining to this there is a
verse:
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II-iv-1: One is not subjected to fear at any time if one

knows the Bliss that is Brahman failing to reach
which (Brahman, as conditioned by the mind), words,
along with the mind, turn back.
Of that preceding (vital) one, this (mental one is verily

the embodied self. As compared with this mental
body, there is another internal self constituted by valid
knowledge. By that one is this one filled up. This one
as aforesaid, has verily a human shape. It is humanly
shaped in accordance with the human shape of the
earlier one. Of him faith is verily the head;
righteousness is the right side; truth is the left side;
concentration is the self (trunk); (the principle, called)
Mahat, is the stabilising tail. Pertaining to this, here is
a verse:
II-v-1: Knowledge actualises a sacrifice, and it

executes the duties as well. All the gods meditate on
the first-born Brahman, conditioned by knowledge. If
one knows the knowledge-Brahman, and if one does
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not err about it, one abandons all sins in the body and
fully enjoys all enjoyable things.
Of that preceding (mental) one this (cognitive one) is

verily the embodied self. As compared with this
cognitive body, there is another internal self
constituted by bliss. By that one is this one filled up.
This one, as aforesaid, has verily a human shape. It is
humanly shaped in accordance with the human shape
of the earlier one. Of him joy is verily the head,
enjoyment is the right side, hilarity is the left side;
bliss is the self (trunk). Brahman is the tail that
stabilises. Apropos of this here is a verse:
II-vi-1: If anyone knows Brahman as non-existing, he

himself becomes non-existent. If anyone knows that
Brahman does exist, then they consider him as
existing by virtue of that (knowledge).
Of that preceding (blissful) one, this one is the
embodied self. Hence hereafter follow these
questions: After departing (from here) does any
ignorant man go to the other world (or does he not) ?
Alternatively, does any man of knowledge, after
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departing (from here) reach the other world (or does

he not) ?
He (the Self) wished, “Let me be many, let me be

born. He undertook a deliberation. Having
deliberated, he created all this that exists. That
(Brahman), having created (that), entered into that
very thing. And having entered there, It became the
formed and the formless, the defined and the
undefined, the sustaining and the non-sustaining, the
sentient and the insentient, the true and the untrue.
Truth became all this that there is. They call that
Brahman Truth. Pertaining to this, there occurs this
verse:
II-vii-1: In the beginning all this was but the

Unmanifested (Brahman). From that emerged the
manifested. That Brahman created Itself by Itself.
Therefore It is called the self-creator.
That which is known as the self-creator is verily the
source of joy; for one becomes happy by coming in
contact with that source of joy. Who, indeed, will
inhale, and who will exhale, if this Bliss be not there
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in the supreme space (within the heart). This one,

indeed, enlivens (people). For whenever an aspirant
gets fearlessly established in this un-perceivable,
bodiless, inexpressible, and un-supporting Brahman,
he reaches the state of fearlessness. For, whenever the
aspirant creates the slightest difference in It, he is
smitten with fear. Nevertheless, that very Brahman is
a terror to the (so-called) learned man who lacks the
unitive outlook.
Illustrative of this is this verse here:
II-viii-1-4: Out of His fear the Wind blows. Out of

fear the Sun rises. Out of His fear runs Fire, as also
Indra, and Death, the fifth.
This, then, is an evaluation of that Bliss:
Suppose there is a young man – in the prime of life,

good, learned, most expeditious, most strongly built,
and most energetic. Suppose there lies this earth for
him filled with wealth. This will be one unit of human
joy. If this human joy be multiplied a hundred times, it
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is one joy of the man-Gandharvas, and so also of a

follower of the Vedas unaffected by desires. If this joy
of the man-Gandharvas be multiplied a hundred times,
it is one joy of the divine-Gandharvas, and so also of a
follower of the Vedas unaffected by desires. If the joy
of the divine-Gandharvas be increased a hundredfold,
it is one joy of the manes whose world is everlasting,
and so also of a follower of the Vedas unaffected by
desires. If the joy of the manes that dwell in the
everlasting world be increased a hundredfold, it is one
joy of those that are born as gods in heaven, and so
also of a follower of the Vedas untouched by desires.
If the joy of those that are born as gods in heaven be
multiplied a hundredfold, it is one joy of the gods
called the Karma-Devas, who reach the gods through
Vedic rites, and so also of a follower of the Vedas
unaffected by desires. If the joy of the gods, called the
Karma-Devas, be multiplied a hundredfold, it is one
joy of the gods, and so also of a follower of the Vedas
untarnished by desires. If the joy of the gods be
increased a hundred times, it is one joy of Indra, and
so also of a follower of the Vedas unaffected by
desires. If the joy of Indra be multiplied a
hundredfold, it is one joy of Brihaspati and so also of
a follower of the Vedas unaffected by desires. If the
joy of Brihaspati be increased a hundred times, it is
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one joy of Virat, and so also of a follower of the Vedas

untarnished by desires. If the joy of Virat be
multiplied a hundred times, it is one joy of
Hiranyagarbha, and so also of a follower of the Vedas
unsullied by desires.
II-viii-5: He that is here in the human person, and He

that is there in the sun, are one. He who knows thus
attains, after desisting from this world, this self made
of food, attains this self made of vital force, attains
this self made of mind, attains this self made of
intelligence, attains this self made of bliss.
Expressive of this there occurs this verse:
II-ix-1: The enlightened man is not afraid of anything

after realising that Bliss of Brahman, failing to reach
which, words turn back along with the mind.
Him, indeed, this remorse does not afflict: “Why did I

not perform good deeds, and why did I perform bad
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deeds ? He who is thus enlightened strengthens the

Self with which these two are identical; for it is he,
indeed, who knows thus, that can strengthen the Self
which these two really are. This is the secret teaching.
Bhrigu Valli
III-i-1: Bhrigu, the well-known son of Varuna,

approached his father Varuna with the (formal)
request, “O, revered sir, teach me Brahman”. To him
he (Varuna) said this: “Food, vital force, eye, ear,
mind, speech – (these are the aids to knowledge of
Brahman)”. To him he (Varuna) said: “Crave to know
that from which all these beings take birth, that by
which they live after being born, that towards which
they move and into which they merge. That is
Brahman”. He practised concentration. He, having
practised concentration,
III-ii-1: He realised food (i.e. Virat, the gross Cosmic

person) as Brahman. For it is verily from food that all
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these beings take birth, on food they subsist after

being born and they move towards and merge into
food. Having realised that, he again approached his
father Varuna with the (formal) request. “O, revered
sir, teach me Brahman”. To him he (Varuna) said:
“Crave to know Brahman through concentration;
concentration is Brahman”. He practised
concentration. He, having practised concentration,
III-iii-1: He knew the vital force as Brahman; for from

the vital force, indeed, spring all these beings; having
come into being, they live through the vital force; they
move towards and enter into the vital force, Having
known thus, he again approached his father Varuna
with the (formal) request. “O, revered sir, teach me
Brahman”. To him he (Varuna) said: “Crave to know
Brahman through concentration; concentration is
Brahman”. He practised concentration. Having
III-iv-1: He knew mind as Brahman; for from mind,

indeed, spring all these beings; having been born, they
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KRISHNA-YAJUR-VEDA
are sustained by mind; and they move towards and

merge into mind. Having known that, he again
approached his father Varuna with the (formal)
request. “O, revered sir, teach me Brahman”. To him
he (Varuna) said: “Crave to know Brahman through
concentration; concentration is Brahman”. He
practised concentration. Having practised
concentration,
III-v-1: He knew knowledge as Brahman; for from

knowledge, indeed, spring all these beings; having
been born, they are sustained by knowledge; they
move towards and merge in knowledge. Having
known that, he again approached his father Varuna
with the (formal) request. “O, revered sir, teach me
Brahman”. To him he (Varuna) said: “Crave to know
Brahman through concentration; concentration is
Brahman”. He practised concentration. Having
III-vi-1: He knew Bliss as Brahman; for from Bliss,

indeed, all these beings originate; Having been born,
921
KRISHNA-YAJUR-VEDA
they are sustained by Bliss; they move towards and

merge in Bliss. This knowledge realised by Bhrigu
and imparted by Varuna (starts from the food-self and)
terminates in the supreme (Bliss), established in the
cavity of the heart. He who knows thus becomes
firmly established; he becomes the possessor of food
and the eater of food; and he becomes great in
progeny, cattle and the lustre of holiness, and great in
glory.
III-vii-1: His vow is that, he should not deprecate

food. The vital force is verily the food, and the body is
the eater; for the vital force is lodged in the body.
(Again, the body is the food and the vital force is the
eater, for) the body is fixed on the vital force. Thus
(the body and vital force are both foods; and) one
food is lodged in another. He who knows thus that one
food is lodged in another, gets firmly established. He
becomes a possessor and an eater of food. He
becomes great in progeny, cattle, and the lustre of
holiness and great in glory.
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KRISHNA-YAJUR-VEDA
III-viii-1: His vow is that he should not discard food.

Water, indeed, is food; fire is the eater; for water is
established on fire. (Fire is food and water is the eater,
for) fire resides in water. Thus one food is lodged in
another food. He who knows thus that one food is
lodged in another, gets firmly established. He
III-ix-1: His vow is that he should make food

plentiful. Earth is food; space is eater; for earth is
placed in space. (Space is food; and earth is eater, for)
space is placed on earth. Thus one food is lodged in
another food. He who knows thus that one food is
lodged in another, gets firmly established. He
III-x-1-2: His vow is that he should not refuse anyone

come for shelter. Therefore one should collect plenty
923
KRISHNA-YAJUR-VEDA
of food by whatsoever means he may. (And one

should collect food for the further reason that) they
say, “Food is ready for him”. Because he offers
cooked food in his early age with honour, food falls to
his share in the early age with honour. Because he
offers food in his middle age with medium courtesy,
food falls to his share in his middle age with medium
honour. Because he offers food in his old age with
scant esteem, food falls to his share in old age with
scant consideration. To him who knows thus (comes
the result as described).
(Brahman is to be meditated on) as preservation in

speech; as acquisition and preservation in exhaling
and inhaling; as action in the hands; as movement in
the feet; discharge in the anus. There are meditations
on the human plane.
Then follow the divine ones. (Brahman is to be

meditated on) as contentment in rain; as energy in
lightning.
III-x-3-4: Brahman is to be worshipped as fame in
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KRISHNA-YAJUR-VEDA
beasts; as light in the stars; as procreation,

immortality, and joy in the generative organ; as
everything in space. One should meditate on that
Brahman as the support; thereby one becomes
supported. One should meditate on that Brahman as
great; thereby one becomes great. One should
meditate on It as thinking; thereby one becomes able
to think. One should meditate on It as bowing down;
thereby the enjoyable things bow down to one. One
should meditate on It as the most exalted; Thereby
one becomes exalted. One should meditate on It as
Brahman’s medium of destruction; thereby the
adversaries that envy such a one die, and so do the
enemies whom this one dislikes.
This being that is in the human personality, and the

being that is there in the sun are one.
III-x-5-6: He who knows thus, attains, after desisting

from this world, this self made of food. After attaining
this self made of food then, attaining this self made of
vital force, then attaining this self made of mind, then
attaining this self made of intelligence, then attaining
this self made of bliss, and roaming over these worlds
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KRISHNA-YAJUR-VEDA
with command over food at will and command over

all forms at will, he continues singing this Sama song:
“Halloo ! Halloo ! Halloo ! I am the food, I am the
food, I am the food; I am the eater, I am the eater, I
am the eater; I am the unifier, I am the unifier, I am
the unifier; I am (Hiranyagarbha) the first born of this
world consisting of the formed and the formless, I (as
Virat) am earlier than the gods. I am the navel of
immortality. He who offers me thus (as food), protect
me just as I am. I, food as I am, eat him up who eats
food without offering. I defeat (i.e. engulf) the entire
universe. Our effulgence is like that of the sun.


any).
926
KRISHNA-YAJUR-VEDA
Here ends the Taittiriyopanishad, included in the

Krishna-Yajur-Veda.
927
KRISHNA-YAJUR-VEDA
58. Tejo-Bindu Upanishad


any).
CHAPTER - I
1. PARAM-DHYANA (the supreme meditation)
928
KRISHNA-YAJUR-VEDA
should be upon Tejo-bindu (the seed or source of

spiritual light), which is the Atma of the universe,
which is seated in the heart, which is of the size of an
atom, which pertains to Shiva, which is quiescent and
which is gross and subtle, as also above these
qualities.
2. That alone should be the Dhyana of the Munis as

well as of men, which is full of pains, which is
difficult to meditate on, which is difficult to perceive,
which is the emancipated one, which is decayless and
which is difficult to attain.
3. One whose food is moderate, whose anger has been

controlled, who has given up all love for society, who
has subdued his passions, who has overcome all pairs
(heat and cold etc.), who has given up his egoism,
who does not bless anyone nor take anything from
others;
4. And also who goes where they naturally ought not

to go and naturally would not go where they like to go
– such persons also obtain three in the face. Hamsa is
said to have three seats.
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KRISHNA-YAJUR-VEDA
5. Therefore know it is the greatest of mysteries,

without sleep and without support. It is very subtle, of
the form of Soma and is the supreme seat of Vishnu.
6. That seat has three faces, three gunas and three

Dhatus and is formless, motionless, changeless,
sizeless and supportless.
7. That seat is without Upadhi and is above the reach

of speech and mind. It is Svabhava (Self or nature)
reachable only by Bhava (being).
8. The indestructible seat is associateless, without

bliss, beyond mind, difficult to perceive, emancipated
and changeless. It should be meditated upon as the
liberated, the eternal, the permanent and the
indestructible.
9. It is Brahman, is Adhyatma (or the deity presiding

as Atma) and is the highest seat of Vishnu. It is
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KRISHNA-YAJUR-VEDA
inconceivable, of the nature of Chidatma and above

the Akasa.
10. It is void and non-void and beyond the void and is

abiding in the heart. There is (in It) neither meditation
nor meditator, nor the meditated, nor the non-
meditated.
11. It is not the universe. It is the highest space; it is

neither supreme nor above the supreme. It is
inconceivable, unknowable, non-truth and not the
highest.
12. It is realised by the Munis, but the Devas do not

know the supreme One. Avarice, delusion, fear, pride,
passion, anger, sin;
13. Heat, cold, hunger, thirst, thought and fancy – (all

these do not exist in It). (In It) there is no pride of
(belonging to) the Brahmana caste, nor is there the
collection of the knot of salvation.
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KRISHNA-YAJUR-VEDA
14. (In It) there is no fear, no happiness, no pains,

neither fame nor disgrace. That which is without these
states is the supreme Brahman.
15. Yama (forbearance), Niyama (religious

observance), Tyaga (renunciation), Mouna (silence)
according to time and place, Asana (posture),
Mulabandha, seeing all bodies as equal, the position
of the eye;
16. Prana-samyamana (control of breath), Pratyahara

(subjugation of the senses), Dharana, Atma-Dhyana
and Samadhi – these are spoken of as the parts (of
Yoga) in order.
17. That is called Yama in which one controls all his

organs (of sense and actions) through the Vijnana that
all is Brahman; this should be practised often and
often.
18. Niyama, in which there is the supreme bliss
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KRISHNA-YAJUR-VEDA
enjoyed through the flowing (or inclination) of the

mind towards things of the same (spiritual) kind, (viz.,
Brahman) and the abandoning of things differing from
one another is practised by the sages as a rule.
19. In Tyaga (renunciation), one abandons the

manifestation (or objects) of the universe through the
cognition of Atman that is Sat and Chit. This is
practised by the great and is the giver of immediate
salvation.
20. Mouna (the silence), in which, without reaching

That, speech returns along with mind, is fit to be
attained by the Yogins and should be ever worshipped
by the ignorant (even).
21. How is it possible to speak of ‘That’, from which

speech returns ? How should it be described as the
universe as there is no word to describe it ?
22. It is ‘That’ which is (really) called silence and

which is naturally understood (as such). There is
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KRISHNA-YAJUR-VEDA
silence in children, but with words (latent); whereas

the knowers of Brahman have it (silence) but without
words.
23. That should be known as ‘the lonely seat’ in which

there is no man in the beginning, middle, or end and
through which all this (universe) is fully pervaded.
24-25. The illusion of Brahma and all other beings

takes place within one twinkling (of His eye). That
should be known as Asana (posture), in which one has
with ease and without fatigue (uninterrupted)
meditation of Brahman; that is described by the word
Kala (time), that is endless bliss and that is
secondless. Everything else is the destroyer of
happiness.
26. That is called Siddhasana (Siddha-posture) in

which the Siddhas (psychical personages) have
succeeded in realising the endless One as the support
of the universe containing all the elements, etc.
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KRISHNA-YAJUR-VEDA
27. That is called the Mulabandha, which is the Mula

(root) of all worlds and through which the root Chitta
is (Bandha) bound. It should be always practised by
the Rajayogins.
28. One after having known the equality of the Angas

(or parts of Yoga) point to one and the same Brahman,
should be absorbed in that equal (or uniform)
Brahman; if not, there is not that equality (attained).
Then like a dry tree, there is straightness (or
uniformity throughout).
29. Making one’s vision full of spiritual wisdom, one

should look upon the world as full of Brahman. That
vision is very noble. It is (generally) aimed at the tip
of the nose;
30. But it should be directed towards that seat (of

Brahman) wherein the cessation of seer, the seen and
sight will take place and not towards the tip of the
nose.
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KRISHNA-YAJUR-VEDA
31. That is called Pranayama (the control of breath),

in which there is the control of the modifications (of
mind) through the cognition of Brahman in all the
states of Chitta and others.
32. The checking of (the conception of the reality of)

the universe, is said to be expiration. The conception
of ‘I am Brahman’ is inspiration.
33. The holding on (long) to this conception without

agitation is cessation of breath. Such is the practice of
the enlightened.
34. The ignorant close their nose. That should be

known as Pratyahara, through which one sees Atman
(even) in the objects of sense and pleases Chitta
through Manas. It should be practised often and often.
35. Through seeing Brahman wherever the mind goes,

the Dharana is meant that state where one indulges in
the good thought:
936
KRISHNA-YAJUR-VEDA
36. ‘I am Brahman alone’, and is without any support.

This Dhyana is the giver of supreme bliss.
37. Being first in a state of changelessness and then

thoroughly forgetting (even) that state owing to the
cognition of the (true) nature of Brahman – this is
called Samadhi.
38. This kind of bliss should be practised (or enjoyed)

by a wise person till his cognition itself united in a
moment with the state of Pratyag (Atman).
39. Then this King of Yogins becomes a Siddha and is

without any aid (outside himself). Then he will attain
a state, inexpressible and unthinkable.
40. When Samadhi is practised, the following

obstacles arise with great force – absence of right
inquiry, laziness, inclination to enjoyment;
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KRISHNA-YAJUR-VEDA
41. Absorption (in material object), Tamas,

distraction, impatience, sweat and absent-mindedness.
All these obstacles should be overcome by inquirers
into Brahman.
42. Through Bhava-Vrittis (worldly thoughts), one

gets into them. Through Sunya-Vrittis (void or empty
thoughts), one gets into them. But through the Vrittis
of Brahman, one gets fullness.
43. Therefore one should develop fullness through

this means (of Brahman). He who abandons this Vritti
of Brahman, which is very purifying and supreme –
that man lives in vain like a beast.
44. But he who understands this Vritti (of Brahman)

and having understood it makes advances in it,
becomes a good and blessed person, deserving to be
worshipped by the three worlds.
45. Those who are greatly developed through the

ripening (of their past Karmas) attain the state of
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KRISHNA-YAJUR-VEDA
Brahman; others are simply reciters of words.
46. Those who are clever in arguments about

Brahman, but are without the action pertaining to
Brahman and who are greatly attached to the world –
those certainly are born again and again (in this
world) through their Ajnana;
47. (The former) never remain, even for half a

moment – without the Vritti of Brahman, like Brahma
and others, Sanaka, etc., Suka and others.
48. When a cause is subject to changes, it (as an

effect) must also have its cause. When the cause
ceases to exist in truth, the effect perishes through
right discrimination. Then that substance (or
principle) which is beyond the scope of words,
remains pure.
49. After that, Vritti Jnana arises in their purified

mind; through meditation with transcendental energy,
there arises a firm certitude.
939
KRISHNA-YAJUR-VEDA
50. After reducing the visible into the invisible state,

one should see everything as Brahman. The wise
should ever stay in bliss with their understanding full
of the essence of Chit.
Thus ends the first chapter.
CHAPTER – II
Then the Kumara asked Shiva: “Please explain to me

the nature of Chinmatra, that is the partless non-dual
essence”. The great Shiva replied:
1-23. “The partless non-dual essence is the visible. It

is the world, it is the existence, it is the Self, it is
mantra, it is action, it is spiritual wisdom, it is water. It
is the earth, it is Akasa, it is the books, it is the three
Vedas, it is the Brahman, it is the religious vow, it is
Jiva, it is Aja (the unborn), it is Brahma, it is Vishnu,
it is Rudra; it is I, it is Atman, it is the Guru. It is the
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KRISHNA-YAJUR-VEDA
aim, it is sacrifice, it is the body, it is Manas, it is

Chitta, it is happiness, it is Vidya; it is the
undifferentiated, it is the eternal, it is the supreme, it is
everything. O six-faced one, different from It there is
nothing. None, none but It; It is I. It is gross, it is
subtle, it is knowable, it is thou; it is the mysterious; it
is the knower; it is existence, it is mother, it is father,
it is brother, it is husband, It is Sutra (Atman), it is
Virat. It is the body, it is the head, it is the internal, it
is the eternal, it is full, it is nectar, it is Gotra (clan), it
is Griha (the house), it is the preservable, it is the
moon, it is the stars, it is the sun, it is the holy seat. It
is forgiveness, it is patience, it is the gunas, it is the
witness. It is a friend, it is a relative, it is an ally, it is
the king, town, kingdom and subjects. It is Om, Japa,
meditation, the seat, the one worthy to be taken (in),
the heart, the Jyotis, Swarga (heaven) and Self”.
24. “All the partless and non-dual essence should be

regarded as Chinmatra. Chinmatra alone is the
Absolute Consciousness; and this partless non-dual
essence alone is the (real) essence.
25. All having consciousness alone except those
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KRISHNA-YAJUR-VEDA
having changes, are Chinmatra. All this is Chinmatra.
26. He is Chinmaya; the state of Atman is known as

Chinmatra and the partless non-dual essence. The
whole world is Chinmatra. Your state and my state are
Chinmatra.
27. Akasa, earth, water, Vayu, Agni, Brahma, Vishnu,

Shiva and all else that exist or do not, are Chinmatra.
28. That which is the partless non-dual essence is

Chinmatra. All the past, present and future are
Chinmatra.
29. Substance and time are Chinmatra. Knowledge

and the knowable are Chinmatra. The knower is
Chinmatra. Everything is Chinmatra.
30. Every speech is Chinmatra. Whatever else is

Chinmatra. Asat and Sat are Chinmatra.
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KRISHNA-YAJUR-VEDA
31. The beginning and end are Chinmatra; that which

is in the beginning and end is Chinmatra ever. The
Guru and the disciple are Chinmatra. If the seer and
the seen are Chinmatra, then they are always
Chinmaya.
32. All things wondrous are Chinmatra. The (gross)

body is Chinmatra, as also subtle and causal bodies.
There is nothing beyond Chinmatra.
33. I and thou are Chinmatra. Form and non-form are

Chinmatra. Virtue and vice are Chinmatra. The body
is a symbol of Chinmatra.
34. Sankalpa, knowing, Mantra and others, the gods

invoked in Mantras;
35. The gods presiding over the eight quarters the

phenomenal and the supreme Brahman are nothing
but Chinmatra. There is nothing without Chinmatra.
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KRISHNA-YAJUR-VEDA
36-38. Maya is nothing without Chinmatra. Puja

(worship) is nothing without Chinmatra. Meditation,
truth, sheaths and others, the (eight) Vasus, silence,
non-silence and indifference to objects – are nothing
without Chinmatra. Everything is from Chinmatra.
Whatever is seen and however seen – it is Chinmatra
so far.
39-41. Whatever exists and however distant is

Chinmatra. Whatever elements exist, whatever is
perceived and whatever is Vedanta – all these are
Chinmatra. Without Chinmatra, there is no motion, no
Moksha and no goal aimed at. Everything is
Chinmatra. Brahman that is the partless non-dual
essence is known to be nothing but Chinmatra.
42. Thou, O Lord, art the partless non-dual essence

(stated) in the books, in me, in Thee and in the ruler.
He who thus perceives ‘I’ as of one homogeneity
(pervading everywhere) will at once be emancipated
through this spiritual wisdom. He is his own Guru
with this profound spiritual wisdom.
944
KRISHNA-YAJUR-VEDA
Thus ends the second chapter.
CHAPTER – III
The Kumara addressed his father (again): “Please

explain to me the realisation of Atman”. To which the
great Shiva said:
1-3. “I am of the nature of the Parabrahman. I am the

supreme bliss. I am solely of the nature of divine
wisdom. I am the sole supreme, the sole quiescence,
the sole Chinmaya, the sole unconditioned, the sole
permanent and the sole Sattva. I am the ‘I’ that has
given up ‘I’. I am one that is without anything. I am
full of Chidakasha.
4. I am the sole fourth one. I am the sole one above

the fourth (state of Turya). I am of the nature of (pure)
consciousness. I am ever of the nature of the bliss-
consciousness.
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KRISHNA-YAJUR-VEDA
5-7. I am of the nature of the non-dual. I am ever of a

pure nature, solely of the nature of divine wisdom, of
the nature of happiness, without fancies, desires or
diseases of the nature of bliss, without changes or
differentiations and of the nature of the eternal one
essence and Chinmatra.
8. My real nature is indescribable, of endless bliss, the

bliss above Sat and Chit and the interior of the
interior. I am beyond reach of Manas and speech.
9. I am of the nature of Atmic bliss, true bliss and one

who plays with (my) Atman; I am Atman and
Sadashiva.
10. My nature is Atmic spiritual effulgence. I am the

essence of the Jyotis of Atman. I am without
beginning, middle, or end. I am like the sky.
11. I am solely Sat, Ananda and Chit which is

unconditioned and pure. I am the Sachchidananda that
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KRISHNA-YAJUR-VEDA
is eternal, enlightened and pure.
12. I am ever of the nature of the eternal Sesha

(serpent-time). I am ever beyond all. My nature is
beyond form. My form is supreme Akasa.
13. My nature is of the bliss of earth. I am ever

without speech. My nature is the all-seat (foundation
of all).
14-15. I am ever replete with consciousness, without

the attachment of body, without thought, without the
modifications of Chitta, the sole essence of Chidatma,
beyond the visibility of all and of the form of vision.
My nature is ever full.
16. I am ever fully contented, the all, and Brahman,

and the very consciousness; I am ‘I’. My nature is of
the earth.
17-21. I am the great Atman and the supreme of the
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KRISHNA-YAJUR-VEDA
supreme; I appear sometimes as different from

myself; sometimes as possessing a body, sometimes
as a pupil and sometimes as the basis of the worlds. I
am beyond the three periods of time, am worshipped
by the Vedas, am determined by the sciences and am
fixed in the Chitta. There is nothing left out by me,
neither the earth nor any other objects here. Know that
there is nothing which is out of myself. I am Brahma,
a Siddha, the eternally pure, non-dual one. Brahman,
without old age or death.
22-25. I shine by myself; I am my own Atman, my

own goal, enjoy myself, play in myself, have my own
spiritual effulgence, am my own greatness and am
used to play in my own Atman, look on my own
Atman, and am in myself happily seated. I have my
own Atman as the residue, stay in my own
consciousness, and play happily in the kingdom of my
own Atman. Sitting on the real throne of my own
Atman, I think of nothing else but my own Atman.
26-32. I am Chidrupa alone, Brahman alone,

Sachchidananda, the secondless, the one replete with
bliss and the sole Brahman and ever without anything,
948
KRISHNA-YAJUR-VEDA
have the bliss of my own Atman, the unconditioned

bliss, and am always Atma-Akasa. I alone am in the
heart like Chid-aditya (the consciousness-sun). I am
content in my own Atman, have no form, or no decay,
am without, the number one, have the nature of an
unconditioned and emancipated one, and I am subtler
than Akasa; I am without the existence of beginning
or end, of the nature of the all-illuminating, the bliss
greater than the great, of the sole nature of Sat, of the
nature of pure Moksha, of the nature of truth and
bliss, full of spiritual wisdom and bliss, of the nature
of wisdom alone and of the nature of Sachchidananda.
All this is Brahman alone. There is none other than
Brahman and that is ‘I’. I am Brahman that is Sat and
bliss and the ancient.
33. The word ‘thou’ and the word ‘that’ are not
different from me. I am of the nature of
consciousness. I am alone the great Shiva.
34. I am beyond the nature of existence. I am of the

nature of happiness. As there is nothing that can
witness me, I am without the state of witness.
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KRISHNA-YAJUR-VEDA
35. Being purely of the nature of Brahman, I am the

eternal Atman. I alone am the Adisesha (the primeval
Sesha). I alone am the Sesha.
36. I am without name and form, of the nature of

bliss, of the nature of being unperceivable by the
senses and of the nature of all beings;
37-39. I have neither bondage nor salvation. I am of

the form of eternal bliss. I am the primeval
consciousness alone, the partless and non-dual
essence, beyond reach of speech and mind, of the
nature of bliss everywhere, of the nature of fullness
everywhere, of the nature of earthly bliss, of the
nature of contentment everywhere, the supreme
nectary essence and the one and secondless Sat, (viz.,)
Brahman. There is no doubt of it.
40-43. I am of the nature of all-void. I am the one that

is given out by the Vedas. I am of the nature of the
emancipated and emancipation, of Nirvanic bliss, of
truth and wisdom, of Sat alone and bliss, of the one
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KRISHNA-YAJUR-VEDA
beyond the fourth, of one without fancy and ever of

the nature of Aja (the unborn). I am without passion or
faults. I am the pure, the enlightened, the eternal, the
all-pervading and of the nature of the significance of
Om, of the spotless and of Chit. I am neither existing
nor non-existing.
44-45. I am not of the nature of anything. I am of the

nature of the actionless. I am without parts. I have no
semblance, no manas, no sense, no Buddhi, no
change, none of the three bodies, neither the waking,
dreaming, or dreamless sleeping states.
46. I am neither of the nature of the three pains nor of

the three desires. I have neither Sravana nor Manana
in Chidatma in order to attain salvation.
47. There is nothing like me or unlike me. There is

nothing within me. I have none of the three bodies.
48. The nature of Manas is unreal, the nature of

Buddhi is unreal, the nature of Aham (the ‘I’) is
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unreal; but I am the unconditioned, the permanent and

the unborn.
49. The three bodies are unreal, the three periods of

time are unreal, the three Gunas are unreal, but I am
of the nature of the Real and the pure.
50. That which is heard is unreal, all the Vedas are

unreal, the Shastras are unreal, but I am the Real and
of the nature of Chit.
51. The Murtis (Brahma, Vishnu and Rudra having

limitation) are unreal, all the creation is unreal, all the
Tattvas are unreal, but know that I am the great
Sadashiva.
52. The master and the disciple are unreal, the mantra
of the Guru is unreal, that which is seen is unreal, but
know me to be the Real.
53. Whatever is thought of is unreal, whatever is
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lawful is unreal, whatever is beneficial is unreal, but

know me to be the Real.
54. Know the Purusha (ego) to be unreal, know the

enjoyments to be unreal, know things seen and heard
are unreal as also the one woven warp-wise and woof-
wise, viz., this universe;
55-56. Cause and non-cause are unreal, things lost or

obtained are unreal. Pains and happiness are unreal,
all and non-all are unreal, gain and loss are unreal,
victory and defeat are unreal.
57-59. All the sound, all the touch, all the forms, all
the taste, all the smell and all Ajnana are unreal.
Everything is always unreal – the mundane existence
is unreal – all the Gunas are unreal. I am of the nature
of Sat. One should cognise his own Atman alone. One
should always practise the mantra of his Atman.
60-69. The mantra (Aham Brahmashmi) ‘I am

Brahman’ removes all the sins of sight, destroys all
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other mantras, destroys all the sins of body and birth,

the noose of Yama, the pains of duality, the thought of
difference, the pains of thought, the disease of
Buddhi, the bondage of Chitta, all diseases, all grieves
and passions instantaneously, the power of anger, the
modifications of Chitta, Sankalpa, Crores of sins, all
actions and the Ajnana of Atman.
70-71. The mantra ‘I am Brahman’ gives

indescribable bliss, gives the state of Ajada (the non
inertness or the undecaying) and kills the demon of
non-Atman. The thunderbolt ‘I am Brahman’ clears all
the hill of not-Atman.
72. The wheel ‘I am Brahman’ destroys the Asuras of

not-Atman. The Mantra ‘I am Brahman’ will relieve
all (persons).
73. The Mantra ‘I am Brahman’ gives spiritual

wisdom and bliss. There are seven Crores of great
Mantras and there are Vratas (vows) of (or yielding)
hundred Crores of births.
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KRISHNA-YAJUR-VEDA
74. Having given up all other Mantras, one should

ever practise this Mantra. He obtains at once salvation
and there is not even a particle of doubt about it.
Thus ends the third chapter.
CHAPTER – IV
The Kumara asked the great Lord: “Please explain to

me the nature of Jivanmukti (embodied salvation) and
Videhamukti (disembodied salvation).” To which the
great Shiva replied:
1. “I am Chidatma. I am Para-Atma. I am the Nirguna,

greater than the great. One who will simply stay in
Atman is called a Jivanmukta.
2. He who realises: ‘I am beyond the three bodies, I

am the pure consciousness and I am Brahman’, is said
to be a Jivanmukta.
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KRISHNA-YAJUR-VEDA
3. He is said to be a Jivanmukta, who realises: ‘I am

of the nature of the blissful and of the supreme bliss,
and I have neither body nor any other thing except the
certitude ‘I am Brahman’ only.
4-6. He is said to be a Jivanmukta who has not at all

got the ‘I’ in myself, but who stays in Chinmatra
(absolute consciousness) alone, whose interior is
consciousness alone, who is only of the nature of
Chinmatra, whose Atman is of the nature of the all-
full, who has Atman left over in all, who is devoted to
bliss, who is undifferentiated, who is all-full of the
nature of consciousness, whose Atman is of the nature
of pure consciousness, who has given up all affinities
(for objects), who has unconditioned bliss, whose
Atman is tranquil, who has got no other thought (than
Itself) and who is devoid of the thought of the
existence of anything.
7-11(a). He is said to be a Jivanmukta who realises: ‘I

have no Chitta, no Buddhi, no Ahamkara, no sense, no
body at any time, no Pranas, no Maya, no passion and
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KRISHNA-YAJUR-VEDA
no anger, I am the great, I have nothing of these

objects or of the world and I have no sin, no
characteristics, no eye, no Manas, no ear, no nose, no
tongue, no hand, no waking, no dreaming, or causal
state in the least or the fourth state.’
11(b)-30(a). He is said to be a Jivanmukta, who

realises: ‘All this is not mind, I have no time, no
space, no object, no thought, no Snana (bathing), no
Sandhyas( junction-period ceremonies), no deity, no
place, no sacred places, no worship, no spiritual
wisdom, no seat, no relative, no birth, no speech, no
wealth, no virtue, no vice, no duty, no auspiciousness,
no Jiva, not even the three worlds, no salvation, no
duality, no Vedas, no mandatory rules, no proximity,
no distance, no knowledge, no secrecy, no Guru, no
disciple, no diminution, no excess, no Brahma, no
Vishnu, no Rudra, no moon, no earth, no water, no
Vayu, no Akasa, no Agni, no clan, no Lakshya (object
aimed at), no mundane existence, no meditator, no
object of meditation, no Mans, no cold, no heat, no
thirst, no hunger, no friend, no foe, no illusion, no
victory, no past, present, or future, no quarters,
nothing to be said or heard in the least, nothing to be
gone to (or attained), nothing to be contemplated,
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enjoyed or remembered, no enjoyment, no desire, no

Yoga, no absorption, no garrulity, no quietude, no
bondage, no love, no joy, no instant joy, no hugeness,
no smallness, neither length nor shortness, neither
increase nor decrease, neither Adhyaropa (illusory
attribution) nor Apavada (withdrawal of that
conception) , no oneness, no manyness, no blindness,
no dullness, no skill, no flesh, no blood, no lymph, no
skin, no marrow, no bone, no skin, none of the seven
Dhatus, no whiteness, no redness, no blueness, no
heat, no gain, neither importance nor non-importance,
no delusion, no perseverance, no mystery, no race,
nothing to be abandoned or received, nothing to be
laughed at, no policy, no religious vow, no fault, no
bewailments, no happiness, neither knower nor
knowledge nor the knowable, no Self, nothing
belonging to you or to me, neither you nor I, and
neither old age nor youth nor manhood; but I am
certainly Brahman. ‘I am certainly Brahman. I am
Chit, I am Chit’.
30(b)-31. He is said to be a Jivanmukta who cognises:

‘I am Brahman alone, I am Chit alone, I am the
supreme’. No doubt need be entertained about this; ‘I
am Hamsa itself, I remain of my own will, I can see
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KRISHNA-YAJUR-VEDA
myself through myself, I reign happy in the kingdom

of Atman and enjoy in myself the bliss of my own
Atman’.
32. He is a Jivanmukta who is himself, the foremost

and the one undaunted person who is himself the lord
and rests in his own Self.
33. He is a Videhamukta who has become Brahman,

whose Atman has attained quiescence, who is of the
nature of Brahmic bliss, who is happy, who is of a
pure nature and who is a great Mouni (observer of
silence).
34-37. He is a Videhamukta who remains in

Chinmatra alone without (even) thinking thus: ‘I am
all Atman, the Atman that is equal (or the same) in all,
the pure, without one, the non-dual, the all, the self
only, the birthless and the deathless – I am myself the
undecaying Atman that is the object aimed at, the
sporting, the silent, the blissful, the beloved and the
bondless salvation – I am Brahman alone – I am Chit
alone’.
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KRISHNA-YAJUR-VEDA
38. He is a Videhamukta who having abandoned the

thought: ‘I alone am the Brahman’ is filled with bliss.
39-47(a). He is a Videhamukta who having given up

the certainty of the existence or non-existence of all
objects is pure Chidananda (the consciousness-bliss),
who having abandoned (the thought): ‘I am Brahman’
(or) ‘I am not Brahman’ does not mingle his Atman
with anything, anywhere or at any time, who is ever
silent with the silence of Satya, who does nothing,
who has gone beyond Gunas, whose Atman has
become the All, the great and the purifier of the
elements, who does not cognise the change of time,
matter, place, himself or other differences, who does
not see (the difference of) ‘I’, ‘thou’, ‘this’, or ‘that’,
who being of the nature of time is yet without it,
whose Atman is void, subtle and universal, but yet
without (them), whose Atman is divine and yet
without Devas, whose Atman is measurable and yet
without measure, whose Atman is without inertness
and within every one, whose Atman is devoid of any
Sankalpa, who thinks always: ‘I am Chinmatra, I am
simply Paramatman, I am only of the nature of
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spiritual wisdom, I am only of the nature of Sat, I am

afraid of nothing in this world’, and who is without
the conception of Devas, Vedas and sciences, ‘All this
is consciousness, etc.,’ and regards all as void.
47(b)-48. He is a Videhamukta who has realised

himself to be Chaitanya alone, who is remaining at
ease in the pleasure-garden of his own Atman, whose
Atman is of an illimitable nature, who is without
conception of the small and the great and who is the
fourth of the fourth state and the supreme bliss.
49-53(a). He is a Videhamukta whose Atman is

nameless and formless, who is the great spiritual
wisdom of the nature of bliss and of the nature of the
state beyond Turya, who is neither auspicious nor
inauspicious, who has Yoga as his Atman, whose
Atman is associated with Yoga, who is free from
bondage or freedom, without Guna or non-Guna,
without space, time, etc., without the witnessable and
the witness, without the small or the great and without
the cognition of the universe or even the cognition of
the nature of Brahman, but who finds his spiritual
effulgence in his own nature, who finds bliss in
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himself, whose bliss is beyond the scope of words and

mind and whose thought is beyond the beyond.
53(b)-54. He is said to be a Videhamukta who has

gone beyond (or mastered quite) the modifications of
Chitta, who illumines such modifications and whose
Atman is without any modifications at all. In that
case, he is neither embodied nor disembodied. If such
a thought is entertained (even), for a moment, then he
is surrounded (in thought) by all.
55-62. He is a Videhamukta whose external Atman

invisible to others is the supreme bliss aiming at the
highest Vedanta, who drinks of the juice of the nectar
of Brahman, who has the nectar of Brahman as
medicine, who is devoted to the juice of the nectar of
Brahman, who is immersed in that juice, who has the
beneficent worship of the Brahmic bliss, who is not
satiated with the juice of the nectar of Brahman, who
realises Brahmic bliss, who cognises the Shiva bliss in
Brahmic bliss, who has the effulgence of the essence
of Brahmic bliss, who has become one with it, who
lives in the household of Brahmic bliss, has mounted
the car of Brahmic bliss, who has an imponderable
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Chit being one with it, who is supporting (all), being

full of it, who associates with me having it, who stays
in Atman having that bliss and who thinks: ‘All this is
of the nature of Atman, there is nothing else beside
Atman, all is Atman, I am Atman, the great Atman,
the supreme Atman and Atman of the form of bliss’.
63-68(a). He who thinks: ‘My nature is full, I am the

great Atman, I am the all-contented and the permanent
Atman. I am the Atman pervading the heart of all,
which is not stained by anything, but which has no
Atman; I am the Atman whose nature is changeless, I
am the quiescent Atman; and I am the many Atman’.
He who does not think this is Jivatma and that is
Paramatma, whose Atman is of the nature of the
emancipated and the non-emancipated, but without
emancipation or bondage, whose Atman is of the
nature of the dual and the non-dual one, but without
duality and non-duality; whose Atman is of the nature
of the All and the non-All, but without them; whose
Atman is of the nature of the happiness arising from
objects obtained and enjoyed, but without it; and who
is devoid of any Sankalpa – such a man is a
Videhamukta.
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KRISHNA-YAJUR-VEDA
68(b)-79. He whose Atman is partless, stainless,

enlightened, Purusha, without bliss, etc., of the nature
of the nectar, of the nature of the three periods of
time, but without them; whose Atman is entire and
non-measurable, being subject to proof though
without proof; whose Atman is the eternal and the
witness, but without eternality and witness; whose
Atman is of the nature of the secondless, who is the
self-shining one without a second, whose Atman
cannot be measured by Vidya and Avidya but without
them; whose Atman is without conditionedness or
unconditionedness, who is without this or the higher
worlds, whose Atman is without the six things
beginning with Sama, who is without the
qualifications of the aspirant after salvation, whose
Atman is without gross, subtle, causal and the fourth
bodies and without the Anna, Prana, Manas and
Vijnana sheaths; whose Atman is of the nature of
Ananda (bliss) sheath, but without five sheaths; whose
Atman is of the nature of Nirvikalpa, is devoid of
Sankalpa, without the characteristics of the visible or
the audible and of the nature of void, owing to
unceasing Samadhi, who is without beginning,
middle, or end; whose Atman is devoid of the word
Prajnana, who is without the idea ‘I am Brahman’,
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whose Atman is devoid (of the thought) of ‘thou art’,

who is without the thought ‘this is Atman’, whose
Atman is devoid of that which is described by Om,
who is above the reach of any speech or the three
states and is the indestructible and the Chidatma,
whose Atman is not the one which can be known by
Atman and whose Atman has neither light nor
darkness. Such a personage is a Videhamukta.
80-81. Look only upon Atman; know It as your own.

Enjoy your Atman yourself and stay in peace. O six-
faced one, be content in your own Atman, be
wandering in your own Atman and be enjoying your
own Atman. Then you will attain Videhamukti”.
Thus ends the fourth chapter.
CHAPTER – V
The sage named Nidagha addressed the venerable

Ribhu: “O Lord please explain to me the
discrimination of Atman from non-Atman”. The Sage
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replied thus:
1-4(a). “The furthest limit of all Vak (speech) is

Brahman; the furthest limit to all thoughts is the Guru.
That which is of the nature of all causes and effects
but yet without them, that which is without Sankalpa,
of the nature of all bliss and the auspicious, that which
is the great one of the nature of bliss, that which
illuminates all luminaries and that which is full of the
bliss of Nada (spiritual sound), without any enjoyment
and contemplation and beyond Nadas and Kalas
(parts) – that is Atman, that is ‘I’, the indestructible.
4(b)-5(a). Being devoid of all the difference of Atman

and non-Atman, of heterogeneity and homogeneity
and of quiescence and non-quiescence – that is the
one Jyotis at the end of Nada.
5(b)-6. Being remote from the conception of Maha-

Vakyartha (i.e., the meaning of Maha Vakyas) as well
of ‘I am Brahman’, being devoid of or without the
conception of the word and the meaning and being
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devoid of the conception of the destructible and

indestructible – that is the one Jyotis at the end of
Nada.
7. Being without the conception ‘I am the partless

non-dual essence’ or ‘I am the blissful’, and being of
the nature of the one beyond all – ‘that is one‘ Jyotis
at the end of Nada.
8. He who is devoid of the significance of Atman
(viz., motion) and devoid of Sachchidananda – he is
alone Atman, the eternal.
9. He who is undefinable and unreachable by the

words of the Vedas, who has neither externals nor
internals and whose symbol is either the universe or
Brahman – he is undoubtedly Atman.
10-12(a). He who has no body, nor is a Jiva made up

of the elements and their compounds, who has neither
form nor name, neither the enjoyable nor the enjoyer,
neither Sat nor Asat, neither preservation nor
regeneration, neither Guna nor non-Guna – that is
undoubtedly my Atman.
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12(b)-15(a). He who has neither the described nor

description, neither Sravana nor Manana, neither Guru
nor disciple, neither the world of the Devas nor the
Devas nor the Asuras, neither duty nor non-duty,
neither the immaculate nor non-immaculate, neither
time nor non-time, neither certainty nor doubt, neither
Mantra nor non-Mantra, neither science nor non-
science, neither the seer nor the sight which is subtle,
nor the nectar of time – that is Atman.
15(b)-16(a). Rest assured that not-Atman is a

misnomer. There is no Manas as not-Atman. There is
no world as not-Atman.
16(b)-17(a). Owing to the absence of all Sankalpas

and to the giving up of all actions, Brahman alone
remains and there is no not-Atman.
17(b)-21. Being devoid of the three bodies, the three

periods of time, the three Gunas of Jiva, the three
pains and the three worlds and following the saying
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‘All is Brahman’, know that there is nothing to be

known through the absence of Chitta; there is no old
age through the absence of body; no motion through
the absence of legs; no action through the absence of
hands; no death through the absence of creatures; no
happiness through the absence of Buddhi; no virtue,
no purity, no fear, no repetition of Mantras, no Guru
nor disciple. There is no second in the absence of one.
Where there is not the second, there is not the first.
22. Where there is truth alone, there is no non-truth

possible; where there is non-truth alone, there is no
truth possible.
23. If you regard a thing auspicious as inauspicious,

then auspiciousness is desired (as separate) from
inauspiciousness. If you regard fear as non-fear, then
fear will arise out of non-fear.
24. If bondage should become emancipation, then in

the absence of bondage will be no emancipation. If
birth should imply death, then in the absence of birth,
there is no death.
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KRISHNA-YAJUR-VEDA
25. If ‘thou’ should imply ‘I’, then in the absence of

‘thou’ there is no ‘I’. If ‘this’ should be ‘that’, ‘this’
does not exist in the absence of ‘that’.
26. If being should imply non-being, then non-being

will imply being. If an effect implies a cause, then in
the absence of effect, there is no cause.
27. If duality implies non-duality, then in the absence

of duality, there is no non-duality. If there should be
the seen, then there is the eye (or sight); in the
absence of the seen, there is no eye.
28. In the absence of the interior, there is no exterior.

If there should be fullness, then non-fullness is
possible. Therefore (all) this exists nowhere.
29. Neither you nor I, nor this nor these exist. There
exists no (object of) comparison in the true one.
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KRISHNA-YAJUR-VEDA
30. There is no simile in the unborn. There is (in it) no

mind to think. I am the supreme Brahman. This world
is Brahman only. Thou and I are Brahman only.
31. I am Chinmatra simply and there is no not-Atman.

Rest assured of it. This universe is not (really at all).
This universe is not (really) at all. It was nowhere
produced and stays nowhere.
32. Some say that Chitta is the universe. Not at all. It

exists not. Neither the universe nor Chitta nor
Ahankara nor Jiva exists (really).
33-34. Neither the creation of Maya nor Maya itself

exists (really). Fear does not (really) exist. Actor,
action, hearing, thinking, the two Samadhis, the
measurer, the measure, Ajnana and Aviveka – none of
these exists (truly) anywhere.
35-38. Therefore the four moving considerations and

the three kinds of relationship exist not. There is no
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Ganga, no Gaya, no Setu (bridge), no elements or

anything else, no earth, water, fire, Vayu and Akasa
anywhere, no Devas, no guardians of the four
quarters, no Vedas, no Guru, no distance, no
proximity, no time, no middle, no non-duality, no
truth, no untruth, no bondage, no emancipation, no
Sat, no Asat, no happiness, etc., no class, no motion,
no caste and no worldly business.
39. All is Brahman only and nothing else – all is

Brahman only and nothing else. There exists then
nothing (or Statement) as that ‘consciousness alone
is’; there is (then) no saying such as ‘Chit is I’.
40-41. The statement ‘I am Brahman’ does not exist

(then); nor does exist (then) the statement: ‘I am the
eternally pure’. Whatever is uttered by the mouth,
whatever is thought by Manas, whatever is
determined by Buddhi, whatever is cognised by Chitta
– all these do not exist. There is no Yogin or Yoga
then. All are and are not.
42. Neither day nor night, neither bathing nor
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contemplating, neither delusion nor non-delusion – all

these do not exist then. Know that is no not-Atman.
43. The Vedas, Sciences, Puranas, effect and cause,

Ishvara and the world and the elements and mankind –
all these are unreal. There is no doubt of it.
44. Bondage, salvation, happiness, relatives,

meditation, Chitta, the Devas, the demons, the
secondary and the primary, the high and the low – all
these are unreal. There is no doubt of it.
45. Whatever is uttered by the mouth, whatever is

willed by Sankalpa, whatever is thought by Manas –
all these are unreal. There is no doubt of it.
46-47. Whatever is determined by the Buddhi,

whatever is cognised by Chitta, whatever is discussed
by the religious books, whatever is seen by the eye
and heard by the ears and whatever exists as Sat, as
also the ear, the eye and the limbs – all these are
unreal.
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KRISHNA-YAJUR-VEDA
48-51(a). Whatever is described as such and such,

whatever is thought as so-and-so, all the existing
thoughts such as ‘thou art I’, ‘that is this’, and ‘He is
I’, and whatever happens in Moksha, as also all
Sankalpas, delusion, illusory attribution, mysteries
and all the diversities of enjoyment and sin – all these
do not exist. So is also not-Atman. Mine and thine,
my and thy, for me and for thee, by me and by thee –
all these are unreal.
51(b)-52(a). (The statement) that Vishnu is the

preserver, Brahma is the creator, Rudra is the
destroyer – know that these undoubtedly are false.
52(b)-54(a). Bathing, utterings of Mantras, Japas

(religious austerities) Homa (sacrifice), study of the
Vedas, worship of the Devas, Mantra, Tantra,
association with the good, the unfolding of the faults
of Gunas, the working of the internal organ, the result
of Avidya and the many Crores of mundane eggs – all
these are unreal.
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KRISHNA-YAJUR-VEDA
54(b)-55. Whatever is spoken of as true according to

the verdict of all teachers, whatever is seen in this
world and whatever exists – all these are unreal.
56-58(a). Whatever is uttered by words, whatever is

ascertained, spoken, enjoyed, given or done by
anyone, whatever action is done, good or bad,
whatever is done as truth – know all these to be
unreal.
58(b)-59. Thou alone art the transcendental Atman

and the supreme Guru of the form of Akasa, which is
devoid of fitness (for it) and of the nature of all
creatures. Thou art Brahman; there is no doubt of it.
60. Thou art time; and thou art Brahman, that is ever
and imponderable. Thou art everywhere, of all forms
and full of consciousness.
61. Thou art the truth. Thou art one that has mastered
the Siddhis and thou art the ancient, the emancipated,
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KRISHNA-YAJUR-VEDA
emancipation, the nectar of bliss, the God, the

quiescent, the diseaseless, Brahman the full and
greater than the great.
62-64. Thou art impartial, Sat and the ancient

knowledge, recognised by the words ‘Truth, etc.’.
Thou art devoid of all parts. Thou art the ever-existing
– thou appearest as Brahma, Rudra, Indra, etc., -- thou
art above the illusion of the universe – thou shinest in
all elements – thou art without Sankalpa in all – thou
art known by means of the underlying meaning of an
scriptures; thou art ever content and ever happily
seated (in thyself); thou art without motion, etc., In all
things, thou art without any characteristics; in all
things thou art contemplated by Vishnu and other
Devas at all times.
65-69. Thou hast the nature of Chit, thou art

Chinmatra unchecked, thou stayest in Atman itself,
thou art void of everything and without Gunas, thou
art bliss, the great, the one secondless, the state of Sat
and Asat, the knower, the known, the seer, the nature
of Sachchidananda, the lord of Devas, the all-
pervading, the deathless, the moving, the motionless,
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KRISHNA-YAJUR-VEDA
the all and the non-all with quiescence and non-

quiescence, Sat alone, Sat commonly (found in all), of
the form of Nitya-Siddha (the unconditioned
developed one) and yet devoid of all Siddhis.
70-73. There is not an atom which thou dost not

penetrate; but yet thou art without it. Thou art devoid
of existence and non-existence as also the aim and
object aimed at. Thou art changeless, decayless,
beyond all Nadas, without Kala or Kashta (divisions
of time) and without Brahma, Vishnu and Shiva. Thou
lookest into the nature of each and art above the
nature of each. Thou art immersed in the bliss of Self.
Thou art the monarch of the kingdom of Self and yet
without the conception of Self. Thou art of the nature
of fullness and incompleteness.
74. There is nothing that thou seest which is not in

thyself. Thou dost not stir out of thy nature. Thou
actest according to the nature of each. Thou art
nothing but the nature of each. Have no doubt ‘thou
art I’.
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75. This universe and everything in it, whether the

seer or the seen, resembles the horns of a hare (or an
illusory).
76-89(a). Earth, water, Agni, Vayu, Akasa, Manas,

Buddhi, Ahankara, Tejas, the worlds and the sphere of
the universe, destruction, birth, truth, virtue, vice,
gain, desires, passion, anger, greed, the object of
meditation, wisdom, guru, disciple, limitation, the
beginning and end, auspiciousness, the past, present
and future, the aim and the object of aim, mental
restraint, inquiry, contentment, enjoyer, enjoyment,
etc., the eight parts of Yoga, Yama, etc., the going and
coming (of life), the beginning, middle and end, that
which can be taken and rejected, Hari, Shiva, the
organs, Manas, the three states, the twenty-four
Tattvas, the four means, one of the same class or
different classes, Bhuh and other worlds, all the castes
and orders of life with the rules laid down for each,
Mantras and Tantras, science and nescience, all the
Vedas, the inert and the non-inert, bondage and
salvation, spiritual wisdom and non-wisdom, the
enlightened and the non-enlightened, duality and non-
duality, the conclusion of all Vedantas and Shastras,
the theory of the existence of all souls and that of one
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soul only, whatever is thought by Chitta, whatever is

willed by Sankalpa, whatever is determined by
Buddhi, whatever one hears and sees, whatever the
guru instructs, whatever is sensed by all the organs,
whatever is discussed in Mimamsa, whatever is
ascertained by Nyaya (philosophy) and by the great
ones who have reached the other side of the Vedas, the
saying ‘Shiva destroys the world, Vishnu protects it
and Brahma creates it’, whatever is found in the
Puranas, whatever is ascertained by the Vedas and is
the signification of all the Vedas – all these resemble
the horns of a hare.
89(b). The conception ‘I am the body’ is spoken of as

the internal organ.
90. The conception ‘I am the body’ is spoken of as the

great mundane existence; the conception ‘I am the
body’ constitutes the whole universe.
91-96. The conception ‘I am the body’ is spoken of as

the knot of the heart, as non-wisdom, as the state of
Asat, as nescience, as the dual, as the true Jiva and as
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with parts, is certainly the great sin and is the disease

generated by the fault of thirst after desires.
97. That which is Sankalpa, the three pains, passion,

anger, bondage, all the miseries, all the faults and the
various forms of time – know these to be the result of
Manas.
98-104. Manas alone is the whole world, the ever-

deluding, the mundane existence, the three worlds, the
great pains, the old age and others, death and the great
sin, the Sankalpa, the Jiva, the Chitta, the Ahankara,
the bondage, the internal organ and earth, water, Agni,
Vayu and Akasa. Sound,, touch, form, taste and odour,
the five sheaths, the waking, the dreaming and
dreamless sleeping states, the guardians of the eight
quarters, Vasus, Rudras, Adityas, the seen, the inert,
the pairs and non-wisdom – all these are the products
of Manas.
105. Rest assured that there is no reality in all that is

Sankalpa. The whole world, the guru, disciple, etc., do
not exist, yea, do not exist.
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Thus ends the fifth chapter.
CHAPTER – VI
1-9(a). Ribhu continued again: “Know everything as

Sachchinmaya (full of sat and consciousness). It
pervades everything. Sachchidananda is non-dual,
decayless, alone and other than all. It is ‘I’. It alone is
Akasa and ‘thou’. It is I. There is (in it) no Manas, no
Buddhi, no Ahankara, no Chitta, or the collection of
these – neither ‘thou’ nor I, nor anything else nor
everything. Brahman alone is. Sentence, words,
Vedas, letters, beginning, middle or end, truth, law,
pleasure, pain, existence, Maya, Prakriti, body, face,
nose, tongue, palate, teeth, lip, forehead, expiration
and inspiration, sweat, bone, blood, urine, distance,
proximity, limb, belly, crown, the movement of hands
and feet, Shastras, command, the knower, the known
and the knowledge, the waking, dreaming and
dreamless sleeping and the fourth state – all these do
not belong to me. Everything is Sachchinmaya
interwoven.
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9(b)-29. No attributes pertaining to body, elements

and spirit, no root, no vision, no taijasa, no Prajna, no
Virat, no Sutratma, no Ishvara and no going or
coming, neither gain nor loss, neither the acceptable
nor the rejectable, nor the censurable, neither the pure
nor the impure, neither the stout nor the lean, no
sorrow, time, space, speech, all, fear, duality, tree,
grass or mountain, no meditation, no Siddhi of Yoga,
no Brahmana, Kshatriya or Vaishya, no bird or beast,
or limb, no greed, delusion, pride, malice, passion,
anger or others, no woman, Sudra, castes or others,
nothing that is eatable or enjoyable, no increase or
decrease, no belief in the Vedas, no speech, no
worldliness or unworldliness, no transaction, no folly,
no measure or measured, no enjoyment or enjoyed, no
friends, son, etc., father, mother, or sister, no birth or
death, no growth, body or ‘I’, no emptiness or
fullness, no internal organs or mundane existence, no
night, no day, no Brahma, Vishnu, or Shiva, no week,
fortnight, month, or year, no unsteadiness, no
Brahmaloka, Vaikuntha, Kailasa and others, no
Swarga, Indra, Agniloka, Agni, Yamaloka, Yama,
Vayuloka, guardians of the world, three worlds –
Bhuh, Bhuvah, Svah, Patala or surface of earth, no
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science, nescience, Maya, Prakriti, inertness,

permanency, transience, destruction, movement,
running, object of meditation, bathing, Mantra or
object, no adorable object, anointment or sipping with
water, no flower, fruit, sandal, light waved before god,
praise, prostrations or circumambulation, no entreaty
conception of separateness even, oblation of food,
offered food, sacrifice, actions, abuse, praise, Gayatri
and Sandhi (period of junction, such as twilight, etc.,),
no mental state, calamity, evil desire, bad soul,
Chandala (low caste person), Pulkasa, unbearableness,
unspeakableness, Kirata (hunter), Kaitava (demon),
partiality, partisanship, ornament, chief, or pride, no
manyness, no oneness, durability, triad, tetrad,
greatness, smallness, fullness, or delusion, no Kaitava,
Benares, Tapas, clan, family, Sutra, greatness, poverty,
girl, old woman or widow, no pollution, birth,
introvision or illusion, no sacred sentences, identity,
or the Siddhis, Anima, etc.
30. Everything being consciousness alone, there is no

fault in anything. Everything being of the nature of
Sat alone, is Sachchidananda only.
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31. Brahman alone is everything and there is nothing

else. So ‘That’ is ‘I’, ‘That’ is ‘I’, ‘That’ alone is ‘I’.
‘That’ alone is ‘I’. ‘That‘ alone is ‘I’. The eternal
Brahman alone is ‘I’.
32-33. I am Brahman alone without being subject to

mundane existence. I am Brahman alone without any
Manas, any Buddhi, organs or body. I am Brahman
alone not perceivable. I am Brahman alone and not
Jiva. I am Brahman alone and not liable to change.
34. I am Brahman alone and not inert. I am Brahman

alone and have no death. I am Brahman alone and
have no Pranas. I am Brahman alone and greater than
the great.
35. This is Brahman. Great is Brahman. Truth is

Brahman. It is all-pervading. Time is Brahman. Kala
is Brahman. Happiness is Brahman. It is self-shining.
36. One is Brahman. Two is Brahman. Delusion is

Brahman. Sama and others are Brahman. Badness is
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Brahman. Goodness is Brahman. It is of the form of

restraint, quiescence, the all-pervading and the all-
powerful.
37. The Loka (world) is Brahman. Guru is Brahman.

Disciple is Brahman. It is Sadashiva. (That which) is
before is Brahman. (That which will be) hereafter is
Brahman. Purity is Brahman. Auspiciousness and
inauspiciousness are Brahman.
38. Jiva always is Brahman. I am Sachchidananda. All

are of the nature of Brahman. The universe is said to
be of the nature of Brahman.
39. Brahman is Itself (Svayam). There is no doubt of

it. There is nothing out of itself. The letter Om of the
form of consciousness is Brahman alone. Everything
is itself.
40-45. I alone am the whole universe and the highest

seat, have crossed the Gunas and am greater than the
great, the supreme Brahman, Guru of Gurus, the
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support of all and the bliss of bliss. There is no

universe besides Atman. The universe is of the nature
of Atman.
46-52(a). There is nowhere (or no place) without

Atman. There is not even grass different from Atman.
There is not husk different from Brahman. The whole
universe is of the nature of Atman. All this is of the
nature of Brahman. Asat is not of the nature of
Brahman. There is not a grass different from
Brahman. There is not a seat different from Brahman;
there is not a Guru different from Brahman; there is
nor a body different from Brahman. There is nothing
different from Brahman like I-ness or you-ness.
52(b)-57. Whatever is seen in this world, whatever is

spoken of by the people, whatever is enjoyed
everywhere – all these are Asat (unreal) only. The
differences arising from the actor, action, qualities,
likes, taste and gender – all these arise from Asat and
are (but) pleasurable. The differences arising from
time, objects, actions, success or defeat and whatever
else – all these are simply Asat. The internal organ is
Asat. The organs are Asat. All the Pranas, the
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collections of all these, the five sheaths, the five

deities, the six changes, the six enemies, the six
seasons and the six tastes are Asat.
58. I am Sachchidananda. The universe is rootless. I

am Atman alone, Chit and Ananda. The scenes of
mundane existence are not different.
59. I am the Truth of the nature of Ananda and the

nature of the imponderable Chit.
60. All this is of the nature of Jnana. I am the

secondless, having Jnana and bliss. I am of the nature
of an illuminator of all things. I am of the nature of all
non-being.
61-63. I alone shine always. Therefore how can I with

such a nature become Asat ? That which is called
‘thou’ is the great Brahman of the nature of the bliss
of consciousness and of the nature of Chit having
Chidakasha and Chit alone as the great bliss. Atman
alone is ‘I’. Asat is not ‘I’. I am Kutastha, the great
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guru and Sachchidananda alone. I am this born

universe. No time, no universe, no Maya, no Prakriti
(in me).
64. I alone am the Hari. Personally, I alone am the

Sadashiva. I am of the nature of pure consciousness. I
am the enjoyer of pure Sattva.
65-71. I am the only essence full of Chit. Everything

is Brahman and Brahman alone. Everything is
Brahman and is Chit alone. I am of the nature of the
all-latent and the all-witness. I am the supreme
Atman, the supreme Jyotis, the supreme wealth, the
supreme goal, the essence of all Vedantas, the subject
discussed in all the Shastras the nature of Yogic bliss,
the ocean of the chief bliss, the brightness of all
wisdom, of the nature of chief wisdom, the brightness
of the fourth state and the non-fourth but devoid of
them, the indestructible Chit, truth, Vasudeva, the
birthless and the deathless Brahma, Chidakasha, the
unconditioned, the stainless, the immaculate, the
emancipated, the utterly emancipated, the soulless, the
formless and of the nature of the non-created universe.
The universe which is assumed as truth and non-truth
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does not really exist.
72. Brahman is of the nature of eternal bliss and is

even by itself. It is endless, decayless, quiescent and
of one nature only.
73-75. If anything is other than myself, then it is as

unreal as the mirage in an oasis. If one should be
afraid of the son of a barren woman, or if a powerful
elephant be killed by means of the horns of a hare,
then the world (really is). If one (person) can quench
his thirst by drinking the waters of the mirage, or if
one should be killed by the horns of a man, then the
universe really is. The universe exists always in the
true Gandharva city (merely unreal).
76-98. When the blueness of the sky really exists in it,

then the universe really is. When the silver in mother-
of pearl can be used in making an ornament, when a
man is bitten by (the conception of) a snake in a rope,
when the flaming fire is quenched by means of a
golden arrow, when milky food is obtained in the
(barren) forest of Vindhya (mountains), when cooking
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can take place by means of the fuel of (wet) plantain

trees, when a female (baby) just born begins to cook,
when curds resume the state of milk, or when the milk
(milked) goes back through the teats of a cow, then
will the universe really be. When the dust of the earth
shall be produced in the ocean, when the maddened
elephant is tied by means of the hair of a tortoise,
when (mountain) Meru is shaken by the thread in the
stalk of a lotus, when the ocean is bound by its rows
of tides, when the fire flames downwards, when flame
shall become (really) cold, when the lotus shall grow
out of flaming fire, when Indranila (sapphire) arises in
the great mountains, when Meru comes and sits in the
lotus-eye, when a mountain can become the offspring
of a black bee, when Meru shall shake, when a lion is
killed by goat, when the three worlds can be found in
the space of the hollow of an atom, when the fire
which burns a straw shall last for a long time, when
the objects seen in a dream shall come in the waking
state, when the current of a river shall stand still (of
itself), when the delivery of a barren woman shall be
fruitful, when the crow shall walk like a swan, when
the mule shall fight with a lion, when a great ass shall
walk like an elephant, when the full moon shall
become a sun, when Rahu (one of the nodes) shall
abandon the sun and the moon, when a good crop
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shall arise out of the waste (burnt) seeds, when the

poor shall enjoy the happiness of the rich, when the
lions shall be conquered by the bravery of dogs, when
the heart of Jnanis is known by fools, when the ocean
is drunk by the dogs without any remainder, when the
pure Akasa shall fall upon men, when heaven shall
fall on the earth, when the flower in the sky shall emit
fragrance, when a forest appearing in pure Akasa shall
move and when reflection shall arise in a glass simply
(without mercury or anything else in its back), then
the world really is.
99. There is no universe in the womb of Aja (the

unborn Brahman) – there is no universe in the womb
of Atman. Duality and non-duality, which are but the
results of differentiation, are really not.
100. All this is the result of Maya. Therefore, there

should be Brahma-Bhavana. If misery should arise
from the conception of ‘I am the body’, then it is
certain ‘I am Brahman’.
101. The knot of the heart is the wheel of Brahman,
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which cuts asunder the knot of existence. When doubt

arises in one, he should have faith in Brahman.
102. That non-dual Brahman, which is eternal and of

the form of unconditioned bliss, is the guard of Atman
against the chief of the form of not-Atman.
103. Through instances like the above is established

the nature of Brahman. Brahman alone is the all-
abode. Abandon the name even of the universe.
104. Knowing for certain ‘I am Brahman’, give up the

‘I’. Everything disappears as the flower from the
hands of a sleeping person.
105. There is neither body nor Karma. Everything is

Brahman alone. There are neither objects, nor actions,
nor the four states.
106. Everything which has the three characteristics of

Vijnana is Brahman alone. Abandoning all action,
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contemplate:
107. ‘I am Brahman’, ‘I am Brahman’. There is no

doubt of this. I am Brahman of the nature of Chit. I
am of the nature of Sachchidananda.
108. This great science of Shankara should never be

explained to any ordinary person, to an atheist or to a
faithless, ill-behaved or evil-minded person.
109. It should be, after due examination, given to the

high-souled ones whose minds are purified with
devotion to their gurus. It should be taught for a year
and a half.
110. Leaving off thoroughly and entirely the practice

recommended by the (other) Upanishads, one should
study the Tejobindu Upanishad always with delight.
111. By once studying it, he becomes one with

Brahman.
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Thus ends the sixth chapter.


any).
Here ends the Tejobindu Upanishad, as contained in

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59. Varaha Upanishad


any).
CHAPTER - I
The great sage Ribhu performed penance for twelve
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Deva (divine) years. At the end of the time, the Lord

appeared before him in the form of a boar. He said:
“Rise, rise and choose your boon”. The sage got up
and having prostrated himself before him said: “O
Lord, I will not, in my dream, wish of thee those
things that are desired by the worldly. All the Vedas,
Shastras, Itihasas and all the hosts of other sciences,
as well as Brahma and all the other Devas, speak of
emancipation as resulting from a knowledge of thy
nature. So impart to me that science of Brahman
which treats of thy nature.”
Then the boar-shaped Bhagavan (Lord) said:
1. Some disputants hold that there are twenty-four

Tattvas (principles) and some thirty-six, whilst others
maintain that there are ninety-six.
2. I shall relate them in their order. Listen with an

attentive mind. The organs of sense are five, viz., ear,
skin, eye and others.
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3. The organs of action are five, viz., mouth, hand, leg

and others. Pranas (vital airs) are five; sound and
other (viz., rudimentary principles) are five.
4. Manas, Buddhi, Chitta and Ahankara are four; thus

those that know Brahman know these to be the
twenty-four Tattvas.
5. Besides these, the wise hold the quintuplicated

elements to be five, viz., earth, water, fire, Vayu and
Akasa;
6. The bodies to be three, viz., the gross, the subtle

and the Karana or causal; the states of consciousness
to be three, viz., the waking, the dreaming and the
dreamless sleeping.
7-8. The Munis know the total collection of Tattvas to

be thirty-six (coupled with Jiva). With these Tattvas,
there are six changes, viz., existence, birth, growth,
transformation, decay and destruction.
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9. Hunger, thirst, grief, delusion, old age and death are

said to be the six infirmities.
10. Skin, blood, flesh, fat, marrow and bones are said
to be the six sheaths. Passion, anger, avarice, delusion,
pride and malice are the six kinds of foes.
11. Vishva, Taijasa and Prajna are the three aspects of

the Jiva. Sattva, Rajas and Tamas are the three Gunas
(qualities).
12. Prarabdha, Sanchita and Agamin are the three

Karmas. Talking, lifting, walking, excreting and
enjoying are the five actions (of the organs of action);
13. And there are also thought, certainty, egoism,

compassion, memory (functions of Manas, etc.,),
complacency, sympathy and indifference;
14. Dik (the quarters), Vayu, Sun, Varuna, Ashvini

Devas, Agni, Indra, Upendra and Mrityu (death); and
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then the moon, the four-faced Brahma, Rudra,

Kshetrajna and Ishvara.
15-16. Thus these are the ninety-six Tattvas. Those

that worship, with devotion, me of the form of boar,
who am other than the aggregate of these Tattvas and
am without decay are released from Ajnana and its
effects and become Jivanmuktas.
17. Those that know these ninety-six Tattvas will

attain salvation in whatever order of life they may be,
whether they have matted hair or are of shaven head
or have (only) their tuft of hair on. There is no doubt
of this.”
Thus ends the first Chapter of Varaha Upanishad.
CHAPTER - II
1. The great Ribhu (again) addressed the Lord of

Lakshmi of the form of boar thus: “O Lord, please
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initiate me into the supreme Brahma-Vidya (or

science).”
2-3. Then the Lord who removes the miseries of his

devotees being thus questioned, answered thus:
“Through (the right observance of) the duties of one’s
own caste and orders of life, through religious
austerities and through the pleasing of the Guru (by
serving him rightly), arise to persons the four,
Vairagya, etc. They are the discrimination of the
eternal from the non-eternal; indifference to the
enjoyments of this and the other worlds;
4-5(a). The acquisition of the six virtues, Sama, etc.,

and the longing after liberation. These should be
practised. Having subdued the sensual organs and
having given up the conception of ‘mine’ in all
objects, you should place your consciousness of ‘I’ in
(or identify yourself with) me, who am the witness
Chaitanya (consciousness).
5(b)-7(a). To be born as a human being is difficult –

more difficult it is to be born as a male being – and
more so is it to be born as a Brahmana. Even then, if
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the fool does not cognise through the hearing, etc., of

Vedanta, the true nature of the Sachchidananda (of
Brahman) that is all-pervading and that is beyond all
caste and orders of life, when will he obtain Moksha?
7(b)-8. I alone am happiness. There is none other. If

there is said to be another, then it is not happiness.
There is no such things as love, except on my account.
The love that is on account of me is not natural to me.
As I am the seat of supreme love, that ‘I am not’ is
not.
9. He who is sought after by all, saying “I should

become such”, is myself, the all-pervading. How can
non-light affect Atman, the self-shining which is no
other than the light whence originates the words ‘I am
not light’.
10-12(a). My firm conviction is whoever knows for

certain that (Atman) which is self-shining and has
itself no basis (to rest upon), is one of Vijnana. The
universe, Jiva, Ishvara, Maya and others do not really
exist, except my full Atman.
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12(b)-13(a). I have not their characteristics, Karma

which has Dharana and other attributes and is of the
form of darkness and Ajnana is not fit to touch (or
affect) me, who am Atman, the self-resplendent.
13(b)-14(a). That man who sees (his) Atman which is

all-witness and is beyond all caste and orders of life as
of the nature of Brahman, becomes himself Brahman.
14(b)-15(a). Whoever sees, through the evidence of

Vedanta, this visible universe as the Supreme Seat
which is of the form of light, attains Moksha at once.
15(b)-16(a). When that knowledge which dispels the

idea that this body (alone) is Atman, arises firmly in
one’s mind as was before the knowledge that this
body (alone) is Atman, then that person, even though
he does not desire Moksha, gets it.
16(b)-17(a). Therefore how will a person be bound by
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Karma, who always enjoys the bliss of Brahman

which has the characteristics of Sachchidananda and
which is other than Ajnana ?
17(b)-18. Persons with spiritual eyes see Brahman,

that is the witness of the three states that has the
characteristics of be-ness, wisdom and bliss, that is
the underlying meaning of the words ‘Thou’ (Tvam)
and ‘I’ (Aham) and that is untouched by all the stains.
19. As a blind man does not see the sun that is

shining, so an ignorant person does not see
(Brahman). Prajnana alone is Brahman. It has truth
and Prajnana as its characteristics.
20. By thus cognising Brahman well, a person

becomes immortal. One who knows his own Atman as
Brahman, that is bliss and without duality and Gunas
(qualities) and that is truth and absolute consciousness
is not afraid of anything.
21. That which is consciousness alone which is all-
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pervading, which is eternal, which is all-full, which is

of the form of bliss and which is indestructible, is the
only true Brahman.
22-23(a). It is the settled determination of Brahma-

Jnanis that there is naught else but that. As the world
appears dark to the blind and bright to those having
good eyes, so this world full of manifold miseries to
the ignorant is full of happiness to the wise.
23(b)-24(a). In me, of the form of boar, who am

infinite and the Bliss of absolute Consciousness, if
there is the conception of non-dualism, where then is
bondage ? And who is the one to be emancipated ?
24(b)-25(a). The real nature of all embodied objects is

ever the absolute Consciousness. Like the pot seen by
the eyes, the body and its aggregates are not (viz., do
not really exist).
25(b)-26. Knowing, as Atman, all the locomotive and

fixed worlds that appear as other than Atman,
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meditate upon them as ‘It I am’. Such a person then

enjoys his real nature. There is no other to be enjoyed
than one-Self.
27. If there is anything that is, then Brahman alone

has that attribute. One who is perfect in Brahma-
Jnana, though he always sees this established
universe, does not see it other than his Atman.
28-30. By cognising clearly my form, one is not

trammelled by Karma. He is an undaunted person who
by his own experience cognises as his own real nature
all (the universe and Brahman) that is without the
body and the organs of sense – that is the all-witness –
that is the one noumenal Vijnana, that is the blissful
Atman (as contrasted with Jivatma or the lower self)
and that is the self-resplendent. He is one that should
be known as ‘I’ (myself). O Ribhu, may you become
He.
31. After this, there will be never any experience of

the world. Thereafter there will always be the
experience of the wisdom of one’s own true nature.
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One who has this known fully Atman has neither

emancipation nor bondage.
32. Whoever meditates, even for one Muhurta (48

minutes) through the cognition of one’s own real
form, upon Him who is dancing as the all-witness, is
released from all bondage.
33. Prostrations – prostrations to me who am in all the

elements, who am the Chidatma (viz., Atman of the
nature of wisdom) that is eternal and free and who am
the Pratyagatman.
34-35. O Devata, you are I. I am you. Prostrations on

account of myself and yourself who are infinite and
who are Chidatma, myself being the supreme Isha
(Lord) and yourself being Shiva (of a beneficent
nature). What should I do ? Where should I go ? What
should I reject ?
36. (Nothing, because) the universe is filled by me as

with the waters on the universal deluge. Whoever
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gives up (fondness) love of the external, love of the

internal and love of the body and thus gives up all
associations, is merged in me. There is no doubt about
it.
37. That Paramahamsa (ascetic) who, though living in

the world, keeps aloof from human congregation as
from serpent, who regards a beautiful woman as a
(living) corpse and the endless sensual objects as
poison and who has abandoned all passion and is
indifferent towards all objects is no other than
Vasudeva, (viz.,) myself.
38. This is Satya (Truth). This is nothing but truth. It

is truth alone that is now said. I am Brahman, the
truth. There is naught else but I.
39. (The word) ‘Upavasa’ (lit., dwelling near)

signifies the dwelling near (or union) of Jivatma and
Paramatman and not (the religious observance as
accepted by the worldly of) emaciating the body
through fasts.
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40. To the ignorant, what is the use of the mere drying

up of the body ? By beating about the hole of a snake,
can we be said to have killed the big snake within.
41. A man is said to attain Paroksha (indirect) wisdom

when he knows (theoretically) that there is Brahman;
but he is said to attain Sakshatkara (direct cognition)
when he knows (or realises) that he is himself
Brahman.
42. When a Yogin knows his Atman to be the

Absolute, then he becomes a Jivanmukta.
43. To Mahatmas, to be always in the state ‘I am

Brahman’ conduces to their salvation. There are two
words for bondage and Moksha. They are ‘mine’ and
‘not mine’.
44. Man is bound by ‘mine’, but he is released by ‘not

mine’. He should abandon all the thoughts relating to
externals and so also with references to internals. O
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Ribhu, having given up all thoughts, you should rest

content (in your Atman) ever.”
45. The whole of the universe is caused through

Sankalpa alone. It is only through Sankalpa that the
universe manifests. Having abandoned the universe,
which is of the form of Sankalpa and having fixed
your mind upon the Nirvikalpa (one which is
changeless), meditate upon my abode in your heart.
46. O most intelligent being, pass your time in

meditating upon me, glorifying me in songs, talking
about me to one another and thus devoting yourself
entirely to me as the Supreme.
47. Whatever is Chit (consciousness) in the universe

is only Chinmatra. This universe is Chinmaya only.
You are Chit. I am Chit; contemplate upon the worlds
also as Chit.
48-49(a). Make the desires nil. Always be without any

stain. How then can the bright lamp of Atmic Vijnana
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arising through the Vedas be affected by the Karma

arising from the ignorance of the actor and the agent ?
49(b)-50(a). Having given up not-Atman and being in

the world unaffected by it, delight only in the
Chinmatra within, ever intent on the One.
50(b)-51(a). As the Akasa of the pot and that of the

house are both located in the all-pervading Akasa, so
the Jivas and Ishvara are only evolved out of me, the
Chidakasa (the one Akasa of universal consciousness).
51(b)-52(a). So that which did not exist before the

evolution of Atmas (Jiva) (and Ishvara) and that
which is rejected at the end (viz., universal deluge) is
called Maya by Brahma-Jnanis through their
discrimination.
52(b)-53(a). Should Maya and its effects (the

universe) be annihilated, there is no state of Ishvara,
there is no state of Jiva. Therefore like the Akasa
without its vehicle, I am the immaculate and Chit.
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53(b)-54. The creation, sentient as well as non-

sentient from Ikshana (thinking) to Pravesha (entry) of
those having the forms of Jivas and Ishvara is due to
the creation (or illusion) of Ishvara; while the Samsara
(worldly existence) from the waking state to salvation
is due to the creation of Jiva.
55. So the Karmas ordained in the sacrifice (called)

Trinachaka (so called after Nachiketas of Katha
Upanishad) to Yoga are dependent upon the illusion of
Ishvara; while (the systems from) Lokayata
(atheistical system) to Sankhya rest on the illusion of
Jiva.
56. Therefore aspirants after salvation should never

make their heads enter into the field of controversy
regarding Jiva and Ishvara. But with an undisturbed
mind, Tattvas of Brahman should be investigated.
57. Those who do not cognise the Tattva of the

secondless Brahman are all deluded persons only.
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Whence (then) is salvation to them ? Whence then is

happiness (to them) in this universe ?
58. What if they have the thoughts of the superiority

and inferiority (of Ishvara and Jiva) ? Will sovereignty
and mendicancy (experienced by a person) in the
dreaming state affect him in his waking state ?
59. When Buddhi is absorbed in Ajnana, then it is

termed, by the wise, sleep. Whence then is sleep to me
who have not Ajnana and its effects ?
60. When Buddhi is in full bloom, then it is said to be

the Jagrat (waking state). As I have no changes, etc.,
there is no waking state to me.
61. The moving about of Buddhi in the subtle Nadis

constitutes the dreaming state. In me without the act
of moving about, there is no dreaming.
62. Then at the time of Sushupti when all things are
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absorbed, enveloped by Tamas, he then enjoys the

highest bliss of his own nature in an invisible state.
63. If he sees everything as Chit without any

difference, he alone is an actual Vijnani. He alone is
Shiva. He alone is Hari. He alone is Brahma.
64. This mundane existence which is an ocean of

sorrow, is nothing but a long-lived dream, or an
illusion of the mind or a long-lived reign of the mind.
From rising from sleep till going to bed, the one
Brahman alone should be contemplated upon.
65. By causing to be absorbed this universe which is

but a superimposition, the Chitta partakes of my
nature. Having annihilated all the six powerful
enemies, through their destruction become the non-
dual One like the scent-elephant.
66. Whether the body perishes now or lasts the age of

moon and stars, what matters it to me having Chit
alone as my body ? What matters it to the Akasa in the
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pot, whether it (the pot) is destroyed now or exists for

a long time.
67. While the Slough of a serpent lies cast off lifeless

in its hole, it (the serpent) does not evince any
affection towards it.
68. Likewise the wise do not identify themselves with

their gross and subtle bodies. If the delusive
knowledge (that the universe is real) with its cause
should be destroyed by the fire of Atma-Jnana, the
wise man becomes bodiless, through the idea ‘It
(Brahman) is not this; It is not this’.
69. Shastras, the knowledge of reality (of the

universe) perishes. Through direct perception of truth,
one’s fitness for action (in this universe) ceases. With
the cessation of Prarabdha (the portion of the past
Karma which is being enjoyed in this life), the
destruction of the manifestation (of the universe) takes
place. Maya is thus destroyed in a three-fold manner.
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70. If within himself no identification (of Jiva) with

Brahman takes place, the state (of the separateness) of
Jiva does not perish. If the non-dual one is truly
discerned, then all affinities (for objects) cease.
71. With the cessation of Prarabdha (arising from the

cessation of affinities), there is that of the body.
Therefore it is certain that Maya perishes thus entirely.
If it is said that all the universe is, that Brahman alone
is that is of the nature of Sat.
72. If it is said that the universe shines, then it is

Brahman alone that shines. (The mirage of) all the
water in an oasis is really no other than the oasis
itself. Through inquiry of one’s Self, the three worlds
(above, below and middle) are only of the nature of
Chit.
73. In Brahman, which is one and alone, the essence

of whose nature is absolute consciousness and which
is remote from the differences of Jiva, Ishvara and
Guru, there is no Ajnana. Such being the case, where
then is the occasion for the universe there ? I am that
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Brahman which is all full.
74. While the full moon of wisdom is robbed of its

lustre by the Rahu (one of the two nodes of the moon)
of delusion, all actions such as the rites of bathing,
alms-giving and sacrifice performed during the time
of eclipse are all fruitless.
75. As salt dissolved in water becomes one, so if

Atman and Manas become identified, it is termed
Samadhi.
76. Without the grace of a good (perfect) guru, the

abandonment of sensual objects is very difficult of
attainment; so also the perception of (divine) truth and
the attainment of one’s true state.
77. Then the state of being in one’s own self shines of

its own accord in a Yogin in whom Jnana-Sakti has
dawned and who has abandoned all Karmas.
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78. The (property of) fluctuation is natural to mercury

and mind. If either mercury is bound (or consolidated)
or mind is bound (or controlled), what then on this
earth cannot be accomplished ?
79. He who obtains Murchchha cures all diseases. The

dead are brought to life again. He who has bound (his
mind or mercury) is able to move in the air. Therefore
mercury and mind confer upon one the state of
Brahman.
80. The master of Indriyas (the organs) is Manas

(mind). The master of Manas is Prana. The master of
Prana is Laya (absorption Yoga). Therefore Laya-
Yoga should be practised.
81. To the Yogins, Laya(-Yoga) is said to be without

actions and changes. This Laya (absorption) of mind
which is above speech and in which one has to
abandon all Sankalpas and to give up completely all
actions, should be known through one’s own
(experience).
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82. As an actress, though subject (or dancing in

harmony) to music, cymbals and other musical
instruments of time, has her mind intent upon he
protection of the pot on her head, so the Yogin, though
intent for the time being upon the hosts of objects,
never leaves off the mind contemplating on Brahman.
83. The person who desires all the wealth of Yoga

should, after having given up all thoughts, practise
with a subdued mind concentration on Nada (spiritual
sound) alone.”
Thus ends the second Chapter of Varaha Upanishad.
CHAPTER - III
1. “The One Principle cannot at any time become of

manifold forms. As I am the partless, there is none
else but myself.
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2. Whatever is seen and whatever is heard is no other

than Brahman. I am that Para-Brahman, which is the
eternal, the immaculate, the free, the one, the
undivided bliss, the non-dual, the truth, the wisdom
and the endless.
3. I am of the nature of bliss; I am of undivided

wisdom; I am the supreme of the supreme; I am the
resplendent absolute Consciousness. As the clouds do
not touch the Akasa, so the miseries attendant on
mundane existence do not affect me.
4. Know all to be happiness through the annihilation

of sorrow and all to be of the nature of Sat (be-ness)
through the annihilation of Asat (not-be-ness). It is
only the nature of Chit (Consciousness) that is
associated with this visible universe. Therefore my
form is partless.
5. To an exalted Yogin, there is neither birth nor death,

nor going (to other spheres), nor returning (to earth);
there is no stain or purity or knowledge but (the
universe) shines to him as absolute Consciousness.
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6. Practise always silence ‘I am (viz., that you

yourself are) Para-Brahman’ which is truth and
absolute Consciousness, which is undivided and non-
dual, which is invisible, which is stainless, which is
pure, which is second-less and which is beneficent.
7. It (Brahman) is not subject to birth and death,

happiness and misery. It is not subject to caste, law,
family and Gotra (clan). Practise silence – I am Chit,
which is the Vivarta-Upadana (viz., the illusory cause)
of the universe.
8. Always practise silence – I am (viz., you are) the

Brahman, that is the full, the secondless, the
undivided consciousness which has neither the
relationship nor the differences existing in the
universe and which partakes of the essence of the non-
dual and the supreme Sat and Chit.
9. That which always is and that which preserves the
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same nature during the three periods of time,

unaffected by anything, is my eternal form of Sat.
10. Even the state of happiness which is eternal

without Upadhis (vehicles) and which is superior to
all the happiness derivable from Sushupti is of my
bliss only.
11. As by the rays of the sun, thick gloom is soon

destroyed, so darkness, the cause of rebirth is
destroyed by Hari (Vishnu) Viz., the sun’s lustre.
12. Through the contemplation and worship of my

(Hari’s) feet, every person is delivered from his
ignorance. The means of destroying deaths and births
is only through the contemplation of my feet.
13. As a lover of wealth praises a wealthy man, so if

with earnestness a person praises the Cause of the
universe, who will not be delivered from bondage ?
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14. As in the presence of the sun the world of its-own

accord begins to perform its actions, so in my
presence all the worlds are animated to action.
15. As to the mother-of pearl, the illusory conception

of silver is falsely attributed, so to me is falsely
attributed through Maya this universe which is
composed of Mahat, etc.
16. I am not with those differences that are

(observable) in the body of low caste men, the body of
cow, etc., the fixed one’s, the bodies of Brahmanas
and others.
17. As to a person, even after being relieved from the

misconception of the directions, the (same
misconception of) direction continues (as before), just
so is to me the universe though destroyed by Vijnana.
Therefore the universe is not.
18. I am neither the body nor the organs of sense and

action, nor Pranas, Nor Manas, nor Buddhi, nor
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Ahankara, nor Chitta, nor Maya, nor the universe

including Akasa and others.
19. Neither am I the actor, the enjoyer, nor he who

causes the enjoyment. I am Brahman that is Chit, Sat
and Ananda alone and that is Janardana (Vishnu).
20. As, through the fluctuation of water, the sun

(reflected therein) is moved, so Atman arises in this
mundane existence through its mere connection with
Ahankara.
21. This mundane existence has Chitta as its root. This

(Chitta) should be cleansed by repeated effort. How is
it you have your confidence in the greatness of
Chitta ?
22. Alas, where is all the wealth of the kings ! Where

are the Brahmanas ? Where are all the worlds ? All
old ones are gone. Many fresh evolutions have
occurred.
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23. Many Crores of Brahmas have passed away. Many

kings have flitted away like particles of dust. Even to
a Jnani, the love of the body may arise through the
Asura (demoniacal) nature. If the Asura nature should
arise in a wise man, his knowledge of truth becomes
fruitless.
24. Should Rajas and others generated in us be burnt

by the fire of discriminative (divine) wisdom, how can
they germinate again ?
25. Just as a very intelligent person delights in the

shortcomings of another, so if one finds out his own
faults (and corrects them) who will not be relieved
from bondage ?
26. O Lord of Munis, only he who has not Atma-

Jnana and who is not an emancipated person, longs
after Siddhis. He attains such Siddhis through
medicine, (or wealth), Mantras, religious works, time
and skill.
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27. In the eyes of an Atma-Jnani, these Siddhis are of

no importance. One who has become an Atma-Jnani,
one who has his sight solely on Atman, and one who
is content with Atman (the higher Self) through (his)
Atman (or the lower self), never follows (the dictates
of) Avidya.
28. Whatever exists in this world, he knows to be of

the nature of Avidya. How then will an Atma-Jnani
who has relinquished Avidya be immersed in (or
affected by) it.
29. Though medicine, Mantras, religious work, time

and skill (or mystical expressions) lead to the
development of Siddhis, yet they cannot in any way
help one to attain the seat of Paramatman.
30. How then can one who is an Atma-Jnani and who

is without his mind be said to long after Siddhis, while
all the actions of his desires are controlled ?”
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Thus ends the third Chapter of Varaha Upanishad.
CHAPTER – IV
On another occasion Nidagha asked Lord Ribhu to

enlighten him as to the characteristics of Jivanmukti.
To which Ribhu replied in the affirmative and said the
following: “In the seven Bhumikas (or stages of
development of wisdom) there are four kinds of
Jivanmuktas. Of these the first stage is Subhechcha
(good desire); the second is Vicharana (inquiry); the
third is Tanumanasi (or pertaining to the thinned
mind); the fourth is Sattvapatti (the attainment of
Sattva); the fifth is Asamsakti (non-attachment); the
sixth is the Padartha-Bhavana (analysis of objects)
and the seventh is the Turya (fourth or final stage).
The Bhumika which is of the form of Pranava (Om) is
formed of (or is divided into) Akara – ‘A’, Ukara –
‘U’, Makara - ‘M’ and Ardha-Matra. Akara and others
are of four kinds on account of the difference of
Sthula (gross) Sukshma (subtle), Bija (seed or causal)
and Sakshi (witness). Their Avasthas are four: waking,
dreaming, dreamless sleeping and Turya (fourth). He
who is in (or the entity that identifies itself with) the
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waking state in the gross Amsa (essence or part) of

Akara is named Vishva; in the subtle essence, he is
termed Taijasa; in the Bija essence, he is termed
Prajna; and in the Sakshi essence, he is termed Turya.
He who is in the dreaming state (or the entity which

identifies itself with the dreaming state) in the gross
essence of Ukara is Vishva; in the subtle essence, he is
termed Taijasa; in the Bija essence, is termed Prajna;
and in the Sakshi essence, he is termed Turya.
He who is in the Sushupti state in the gross essence of

Makara is termed Vishva; in the subtle essence,
Taijasa; in the Bija essence, he is termed Prajna; and
in the Sakshi essence, he is termed Turya.
He who is in Turya State in the gross essence of

Ardha-Matra is termed Turya-Vishva. In the subtle, he
is termed Taijasa; in the Bija essence, he is termed
Prajna; and in the Sakshi essence, he is termed Turya-
Turya.
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The Turya essence of Akara is (or embraces) the first,

second and third (Bhumikas or stages of the seven).
The Turya essence of Ukara embraces the fourth
Bhumika. The Turya essence of Makara embraces the
fifth Bhumika. The Turya essence of Ardha-Matra is
the sixth stage. Beyond this, is the seventh stage.
One who functions in the (first) three Bhumikas is

called Mumukshu; one who functions in the fourth
Bhumika is called a Brahmavit; one who functions in
the fifth Bhumika is called a Brahmavidvara; one who
functions in the sixth Bhumika is called a
Brahmavidvariya; and one in the seventh Bhumika is
called a Brahmavidvarishtha. With reference to this,
there are Slokas.
They are:
1. Subhechcha is said to be the first Jnana-Bhumi (or

stage of wisdom); Vicharana, the second; Tanumanasi,
the third;
2. Sattvapatti, the fourth; then come Asamsakti as the

fifth, Padartha-Bhavana as the sixth and Turya as the
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seventh.
3. The desire that arise in one through sheer Vairagya

(after resolving) ‘Shall I be ignorant ? I will be seen
by the Shastras and the wise’ (or ‘I will study the
books and be with the wise’) – is termed by the wise
as Subhechcha.
4. The association with the wise and Shastras and the

following of the right path preceding the practice of
indifference is termed Vicharana.
5. That stage wherein the hankering after sensual

objects is thinned through the first and second stages
is said to be Tanumanasi.
6. That stage wherein having become indifferent to all

sensual objects through the exercise in the (above)
three stages, the purified Chitta rests on Atman which
is of the nature of Sat is called Sattvapatti.
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7. The light (or manifestation) of Sattva-Guna that is

firmly rooted (in one) without any desire for the fruits
of actions through the practice in the above four
stages is termed Asamsakti.
8-9. That stage wherein through the practice in the

(above) five stages one, having found delight in
Atman, has no conception of the internals or externals
(though before him) and engages in actions only when
impelled to do so by others is termed Padartha-
Bhavana, the sixth stage.
10. The stage wherein after exceedingly long practice

in the (above) six stages one is (immovably) fixed in
the contemplation of Atman alone without the
difference (of the universe) is the seventh stage called
Turya.
11. The three stages beginning with Subhechcha are

said to be attained with (or amidst) differences and
non-differences. (Because) the universe one sees in
the waking state he thinks to be really existent.
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12. When the mind is firmly fixed on the non-dual

One and the conception of duality is put down, then
he sees this universe as a dream through his union
with the fourth stage.
13. As the autumnal cloud being dispersed vanishes,

so this universe perishes. O Nidagha, be convinced
that such a person has only Sattva remaining.
14. Then having ascended the fifth stage called

Sushuptipada (dreamless sleeping seat), he remains
simply in the non-dual state, being freed from all the
various differences.
15-16(a). Having always introvision though ever

participating in external actions, those that are
engaged in the practice of this (sixth stage) are seen
like one sleeping when fatigued (viz., being freed
from all affinities).
16(b). (Lastly) the seventh stage which is the ancient
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and which is called Gudhasupti is generally attained.
17. Then one remains in that secondless state without

fear and with his consciousness almost annihilated
where there is neither Sat nor Asat, neither self nor
not-self.
18. Like an empty pot in the Akasa, there is void both

within and without; like a filled vessel in the midst of
an ocean, he is full both within and without.
19. Do not become either the knower or the known.

May you become the Reality which remains after all
thoughts are given up.
20. Having discarded (all the distinctions of) the seer,
the sight and the seen with their affinities, meditate
solely upon Atman which shines as the supreme Light.
21. He is said to be a Jivanmukta (emancipated

person) in whom, though participating in the material
concerns of the world, the universe is not seen to exist
like the invisible Akasa.
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22. He is said to be a Jivanmukta, the light of whose

mind never sets or rises in misery or happiness and
who does not seek to change what happens to him
(viz., either to diminish his misery or increase his
happiness).
23. He is said to be a Jivanmukta who though in his

Sushupti is awake and to whom the waking state is
unknown and whose wisdom is free from the affinities
(of objects).
24. He is said to be a Jivanmukta whose heart is pure

like Akasa, though acting (as it) in consonance to
love, hatred, fear and others.
25. He is said to be a Jivanmukta who has not the

conception of his being the actor and whose Buddhi is
not attached to material objects, whether he performs
actions or not.
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26. He is said to be a Jivanmukta, of whom people are

not afraid, who is not afraid of people and who has
given up joy, anger and fear.
27. He is said to be a Jivanmukta, who though

participating in all the illusory objects, is cool amidst
them and is a full Atman, (being) as if they belonged
to others.
28. O Muni, he is said to be a Jivanmukta, who having

eradicated all the desires of his Chitta, is (fully)
content with me who am the Atman of all.
29. He is said to be a Jivanmukta, who rests with an

unshaken mind in that all pure abode which is
Chinmatra and free from all the modifications of
Chitta.
30. He is said to be a Jivanmukta in whose Chitta do

not dawn (the distinctions of) the universe, I, he, thou
and others that are visible and unreal.
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31. Through the path of the Guru and Shastras, enter

soon sat – the Brahman that is immutable, great, full
and without objects – and be firmly seated there.
32. Shiva alone is Guru; Shiva alone is Vedas; Shiva

alone is Lord; Shiva alone is I; Shiva alone is all.
There is none other than Shiva.
33. The undaunted Brahmana having known Him

(Shiva) should attain wisdom. One need not utter
many words as they but injure the organ of speech.
34. (The Rishi) Suka is a Mukta (emancipated

person). (The Rishi) Vamadeva is a Mukta. There are
no others (who have attained emancipation) than
through these (viz., the two paths of these two Rishis).
Those brave men who follow the path of Suka in this
world become Sadyo-Muktas (viz., emancipated)
immediately after (the body wear away);
35. While those who always follow the path of
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Vamadeva (i.e., Vedanta) in this world are subject

again and again to rebirths and attain Krama (gradual)
emancipation, through Yoga, Sankhya and Karmas
associated with Sattva (Guna).
36. Thus there are two paths laid down by the Lord of
Devas (viz.,) the Suka and Vamadeva paths. The Suka
path is called the bird’s path; while the Vamadeva path
is called the ant’s path.
37-38. Those persons that have cognised the true

nature of their Atman through the
mandatory and prohibitory injunctions (of the Vedas),
the inquiry into (the true meaning of) Maha-Vakyas
(the sacred sentences of the Vedas), the Samadhi of
Sankhya Yoga or Asamprajnata Samadhi and that
have thereby purified themselves, attain the supreme
seat through the Suka path.
39-40. Having, through Hatha-Yoga practice with the

pain caused by Yama, postures, etc., become liable to
the ever recurring obstacles caused by Anima and
other (Siddhis) and having not obtained good results,
1037
KRISHNA-YAJUR-VEDA
one is born again in a great family and practises Yoga

through his previous (Karmic) affinities.
41. Then through the practice of Yoga during many

lives, he attains salvation (viz.,) the supreme seat of
Vishnu through the Vamadeva path.
42. Thus there are two paths that lead to the

attainment of Brahman and that are beneficent. The
one confers instantaneous salvation and the other
confers gradual salvation. To one that sees (all) as the
one (Brahman), where is delusion ? Where is sorrow ?
43. Those that are under the eyes of those whose

Buddhi is solely occupied with the truth (of Brahman)
that is the end of all experience are released from all
heinous sins.
44. All beings inhabiting heaven and earth that fall

under the vision of Brahmavits are at once
emancipated from the sins committed during many
Crores of births.”
1038
KRISHNA-YAJUR-VEDA
Thus ends the fourth Chapter of Varaha Upanishad.
CHAPTER – V
Then Nidagha asked Lord Ribhu to enlighten him as

to the rules (to be observed) in the practice of Yoga.
Accordingly He (the Lord) said thus:
1. “The body is composed of the five elements. It is

filled with five Mandalas (spheres). That which is
hard is Prithvi (earth), one of them; that which is
liquid is Apas;
2. That which is bright is Tejas (fire); motion is the

property of Vayu; that which pervades everywhere is
Akasa. All these should be known by an aspirant after
Yoga.
1039
KRISHNA-YAJUR-VEDA
3. Through the blowing of Vayu-Mandala in this body,

(there are caused) 21,600 breaths every day and night.
4. If there is a diminution in the Prithvi-Mandala,

there arise folds in the body; if there is diminution in
the essence of Apas, there arises gradually greyness of
hair;
5. If there is diminution in the essence of Tejas, there

is loss of hunger and lustre; if there is diminution in
the essence of Vayu, there is incessant tremor;
6. If there is diminution in the essence of Akasa, one

dies. The Jivita (viz., Prana) which possesses these
elements having no place to rest (in the body) owing
to the diminution of the elements, rises up like birds
flying up in the air.
7. It is for this reason that is called Udyana (lit., flying

up). With reference to this, there is said to be a
Bandha (binding, also meaning a posture called
Udyana-Bandha, by which this flight can be arrested).
1040
KRISHNA-YAJUR-VEDA
This Udyana-Bandha is to (or does away with) death,

as a lion to an elephant.
8. Its experience is in the body, as also the Bandha. Its

binding (in the body) is hurtful. If there is agitation of
Agni (fire) within the belly, then there will be caused
much of pain.
9. Therefore this (Udyana-Bandha) should not be

practised by one who is hungry or who has urgency to
make water or void excrement. He should take many
times in small quantities proper and moderate food.
10. He should practise Mantra-Yoga. Laya-Yoga and

Hatha-Yoga, through mild, middling and
transcendental methods (or periods) respectively.
Laya, Mantra and Hatha-Yogas have each (the same)
eight subservients.
11-12(a). They are Yama, Niyama, Asana, Pranayama,

Pratyahara, Dharana, Dhyana and Samadhi.
1041
KRISHNA-YAJUR-VEDA
12(b)-13(a). (Of these), Yama is of ten kinds. They are

non-injury, truth, non-coveting, continence,
compassion, straightforwardness, patience, courage,
moderate eating and purity (bodily and mental).
13(b)-14. Niyama is of ten kinds. They are Tapas

(religious austerities), contentment, belief in the
existence of God or Vedas, charity, worship of Ishvara
(or God), listening to the expositions of religious
doctrines, modesty, a (good) intellect, Japa (muttering
of prayers) and Vrata (religious observances).
15-16. They are eleven postures beginning with

Chakra. Chakra, Padma, Kurma, Mayura, Kukkuta,
Vira, Svastika, Bhadra, Simha, Mukta and Gomukha
are the postures enumerated by the knowers of Yoga.
17. Placing the left ankle on the right thigh and the
right ankle on the left thigh and keeping the body
erect (while sitting) is the posture “Chakra”.
1042
KRISHNA-YAJUR-VEDA
18. Pranayama should be practised again and again in

the following order, viz., inspiration, restraint of
breath and expiration. The Pranayama is done through
the Nadis (nerves). Hence it is called the Nadis
themselves.
19. The body of every sentient being is ninety-six

digits long. In the middle of the body, two digits
above the anus and two digits below the sexual organ,
is the centre of the body (called Muladhara or sacral
plexus).
20-21. Nine digits above the genitals, there is Kanda

of Nadis which revolves oval-shaped, four digits high
and four digits broad. It is surrounded by fat, flesh,
bone and blood.
22. In it, is situate a Nadi-Chakra (wheel of nerves)

having twelve spokes. Kundali by which this body is
supported is there.
23. It is covering by its face the Brahmarandhra (viz.,
1043
KRISHNA-YAJUR-VEDA
Brahma’s hole) of Susumna. (By the side) of Susumna

dwell the Nadis Alambusa and Kuhuh.
24. In the next two (spokes) are Varuna and Yasasvini.

On the spoke south of Susumna is, in regular course,
Pingala.
25. On the next two spokes, are Pusha and Payasvini.

On the spoke west of Susumna is the Nadi called
Sarasvati.
26. On the next two spokes are Sankhini and

Gandhari. To the north of Susumna dwells Ida;
27-28. In the next is Hastijihva; in the next is

Visvodara. In these spokes of the wheel, the twelve
Nadis carry the twelve Vayus from left to right (to the
different parts of the body). The Nadis are like (i.e.
woven like the warp and woof of) cloth. They are said
to have different colours.
1044
KRISHNA-YAJUR-VEDA
29-30. The central portion of the cloth (here the

collection of the Nadis) is called the Nabhi Chakra
(navel plexus). Jvalanti, Nadarupini, Pararandhra and
Susumna are called the (basic) supports of Nada
(spiritual sound). These four Nadis are of ruby colour.
The central portion of Brahmarandhra is again and
again covered by Kundali.
31-33(a). Thus ten Vayus move in these Nadis. A wise

man who has understood the course of Nadis and
Vayus should, after keeping his neck and body erect
with his mouth closed, contemplate immovably upon
Turyaka (Atman) at the tip of his nose, in the centre of
his heart and in the middle of Bindu and should see
with a tranquil mind through the (mental) eyes, the
nectar flowing from there.
33(b)-34. Having closed the anus and drawn up the

Vayu and caused it to rise through (the repetition of)
Pranava (Om), he should complete with Sri Bija. He
should contemplate upon his Atman as Sri (or
Parasakti) and as being bathed by nectar.
1045
KRISHNA-YAJUR-VEDA
35. This is Kalavanchana (lit., time illusion). It is said

to be the most important of all. Whatever is thought of
by the mind is accomplished by the mind itself.
36. (Then) Agni (fire) will flame in Jala (water) and in

the flame (of Agni) will arise the branches and
blossoms. Then the words uttered and the actions
done regarding the universe, are not in vain.
37. By checking the Bindu in the path, by making the

fire flame up in the water and by causing the water to
dry up, the body is made firm.
38. Having contracted simultaneously the anus and

Yoni (the womb) united together, he should draw up
Apana and unite with it Samana.
39. He should contemplate upon his Atman as Shiva

and then as being bathed by nectar. In the central part
of each spoke, the Yogin should commence to
concentrate Bala (will or strength).
1046
KRISHNA-YAJUR-VEDA
40. He should try to go up by the union of Prana and

Apana. This most important Yoga brightens up in the
body the path of Siddhis.
41. As dam across the water serves as an obstacle to

the floods, so it should ever be known by the Yogins
that the Chhaya of the body is to (Jiva).
42. This Bandha is said of all Nadis. Through the

grace of this Bandha, the Devata (goddess) becomes
visible.
43. This Bandha of four feet serves as a check to the

three paths. This brightens up the path through which
the Siddhas obtained (their Siddhis).
44. If with Prana is made to rise up soon Udana, this

Bandha checking all Nadis goes up.
45. This is called Samputa-Yoga or Mula-Bandha.
1047
KRISHNA-YAJUR-VEDA
Through the Practising of this Yoga, the three

Bandhas are mastered.
46. By practising day and night intermittingly or at

any convenient time, the Vayu will come under his
control.
47. With the control of Vayu, Agni (the gastric fire) in

the body will increase daily. With the increase of
Agni, food, etc., will be easily digested.
48. Should food be properly digested, there is increase

of Rasa (essence of food). With the daily increase of
Rasa, there is the increase of Dhatus (spiritual
substances).
49. With the increase of Dhatus, there is the increase

of wisdom in the body. Thus all the sins collected
together during many Crores of births are burnt up.
50. In the centre of the anus and the genitals, there is
1048
KRISHNA-YAJUR-VEDA
the triangular Muladhara. It illumines the seat of

Shiva of the form of Bindu.
51. There is located the Parasakti named Kundalini.

From that seat, Vayu arises. From that seat, Agni
becomes increased.
52. From that seat, Bindu originates and Nada

becomes increased. From that seat, Hamsa is born.
From that seat, Manas is born.
53. The six Chakras beginning with Muladhara are

said to be the seat of Sakti (Goddess). From the neck
to the top of the head is said to be the seat of Sambhu
(Shiva).
54. To the Nadis, the body is the support (or vehicle);

to Prana, the Nadis are the support; to Jiva, Prana is
the dwelling place; to Hamsa, Jiva is the support;
55. To Sakti, Hamsa is the seat and the locomotive
1049
KRISHNA-YAJUR-VEDA
and fixed universe. Being without distraction and of a

calm mind, one should practise Pranayama.
56. Even a person who is well-skilled in the practice

of the three Bandhas should try always to cognise
with a true heart that Principle which should be
known and is the cause of all objects and
their attributes.
57. Both expiration and inspiration should (be stopped

and made to) rest in restraint of breath (alone). He
should depend solely on Brahman which is the highest
aim of all visibles.
58. (The giving out of) all external objects is said to

be Rechaka (expiration). The (taking in of the)
spiritual knowledge of the Shastras is said to be
Puraka (inspiration) and (the keeping to oneself of)
such knowledge is said to be Kumbhaka (or restraint
of breath).
59. He is an emancipated person who practises thus
1050
KRISHNA-YAJUR-VEDA
such a Chitta. There is no doubt about it. Through

Kumbhaka, it (the mind) should be always taken up
and through Kumbhaka alone it should be filled up
within.
60. It is only through Kumbhaka that Kumbhaka

should be firmly mastered. Within it is Parama-Shiva.
That (Vayu) which is non-motionless should be
shaken again through Kantha-Mudra (throat-posture).
61-62. Having checked the course of Vayu, having

become perfect in the practice of expiration and
restraint of breath and having planted evenly on the
ground the two hands and the two feet, one should
pierce the four seats through Vayu through the three
Yogas. He should shake Mahameru with the (aid of)
Prakotis (forces) at the mouth of Vayu.
63. The two Putas (cavities) being drawn, Vayu throbs

quickly. The union of moon, sun and Agni should be
known on account of nectar.
1051
KRISHNA-YAJUR-VEDA
64. Through the motion of Meru, the Devatas who

stay in the centre of Meru move. At first in his
Brahma-Granthi, there is produced soon a hole (or
passage).
65. Then having pierced Brahma-Granthi, he pierces

Vishnu-Granthi; then he pierces Rudra-Granthi.
66-67(a). Then to the Yogin comes Vedha (piercing)

through his liberation from the impurities of delusion,
through the religious ceremonies (performed) in
various births, through the grace of Gurus and
Devatas and through the practice of Yoga.
67(b)-68. In the Mandala (sphere or region) of

Susumna (situated between Ida and Pingala), Vayu
should be made to rise up through the feature known
as Mudra-Bandha. The short pronunciation (of
Pranava) frees (one) from sins; its long pronunciation
confers (on one) Moksha.
69-70. So also its pronunciation in Apyayana or Pluta
1052
KRISHNA-YAJUR-VEDA
Svara (tone). He is a knower of Veda, who through the

above-mentioned three ways of pronunciation knows
the end of Pranava which is beyond the power of
speech, like the never ceasing flow of oil or the long-
drawn bell-sound.The short Svara goes to Bindu. The
long Svara goes to Brahmarandhra; the Pluta to
Dvadasanta (twelfth centre). The Mantras should be
uttered on account of getting Mantra Siddhis.
71-72(a). This Pranava (OM) will remove all

obstacles. It will remove all sins. Of this, are four
Bhumikas (states) predicated, viz., Arambha, Ghata,
Parichaya and Nishpatti.
72(b)-73(a). Arambha is that state in which one

having abandoned external Karmas performed by the
three organs (mind, speech and body), is always
engaged in mental Karma only.
73(b)-74(a). It is said by the wise that the Ghata state

is that in which Vayu having forced an opening on the
western side and being full, is firmly fixed there.
1053
KRISHNA-YAJUR-VEDA
74(b). Parichaya state is that in which Vayu is firmly

fixed to Akasa, neither associated with Jiva nor not,
while the body is immovable.
75. It is said that Nishpatti state is that in which there

take place creation and dissolution through Atman or
that state in which a Yogin having become a
Jivanmukta performs Yoga without effort.
Whoever recites this Upanishad becomes immaculate
like Agni. Like Vayu, he becomes pure. He becomes
freed from the sin of drinking alcohol. He becomes
freed from the sins of the theft of gold. He becomes a
Jivanmukta. This is what is said by the Rig-Veda. Like
the eye pervading the Akasa (seeing without effort
everything above), a wise man sees (always) the
supreme seat of Vishnu. The Brahmanas who have
always their spiritual eyes wide open praise and
illuminate in diverse ways the spiritual seat of Vishnu.
OM, thus is the Upanishad.”
Thus ends the fifth Chapter of Varaha Upanishad.
1054
KRISHNA-YAJUR-VEDA


any).
Here ends the Varaha Upanishad belonging to the

Krishna-Yajur-Veda.
1055
KRISHNA-YAJUR-VEDA
60. Yoga-Kundalini
Upanishad


any).
CHAPTER - I
1056
KRISHNA-YAJUR-VEDA
1. Chitta has two causes, Vasanas and (Prana) Vayu. If

one of them is controlled, then both are controlled.
2. Of these two, a person should control (Prana) Vayu

always through moderate food, postures and thirdly
Sakti-Chala.
3-4. I shall explain the nature of these. Listen to it, O

Gautama. One should take a sweet and nutritious
food, leaving a fourth (of his stomach) unfilled, in
order to please Shiva (the patron of Yogins). This is
called moderate food. Posture herein required is of
two kinds, Padma and Vajra.
5. Placing the two heels over the two opposite thighs

(respectively) is the Padma (posture) which is the
destroyer of all sins.
6. Placing one heel below the Mulakanda and the

other over it and sitting with the neck, body and head
erect is the Vajra posture.
1057
KRISHNA-YAJUR-VEDA
7. The Sakti (mentioned above) is only Kundalini. A

wise man should take it up from its place (Viz., the
navel, upwards) to the middle of the eyebrows. This is
called Sakti-Chala.
8. In practising it, two things are necessary, Sarasvati-

Chalana and the restraint of Prana (breath). Then
through practice, Kundalini (which is spiral) becomes
straightened.
9-10(a). Of these two, I shall explain to you first

Sarasvati-Chalana. It is said by the wise of old that
Sarasvati is no other than Arundhati. It is only by
rousing her up that Kundalini is roused.
10(b)-11(a). When Prana breath is passing through

(one’s) Ida (left nostril), he should assume firmly
Padma-posture and should lengthen (inwards) 4 digits
the Akasa of 12 digits.
11(b)-13(a). Then the wise man should bind the
1058
KRISHNA-YAJUR-VEDA
(Sarasvati) Nadi by means of this lengthened (breath)

and holding firmly together (both his ribs near the
navel) by means of the forefingers and thumbs of both
hands, (one hand on each side) should stir up
Kundalini with all his might from right to left often
and often; for a period of two Muhurtas (48 minutes),
he should be stirring it up fearlessly.
13(b)-14. Then he should draw up a little when

Kundalini enters Susumna. By this means, Kundalini
enters the mouth of Susumna. Prana (also) having left
(that place) enters of itself the Susumna (along with
Kundalini).
15. By compressing the neck, one should also expand

the navel. Then by shaking Sarasvati, Prana goes
above (to) the chest.
16-17. Through the contraction of the neck, Prana

goes above from the chest. Sarasvati who has sound in
her womb should be shaken (or thrown into vibration)
each day. Therefore by merely shaking it, one is cured
of diseases.
1059
KRISHNA-YAJUR-VEDA
18. Gulma (a splenetic disease), Jalodara (dropsy),

Pliha (a splenetic disease) and all other diseases
arising within the belly, are undoubtedly destroyed by
shaking this Sakti.
19. I shall now briefly describe to you Pranayama.

Prana is the Vayu that moves in the body and its
restraint within is known as Kumbhaka.
20. It is of two kinds, Sahita and Kevala. One should

practise Sahita till he gets Kevala.
21. There are four Bhedas (lit., piercings or divisions)

viz., Surya, Ujjayi, Sitali and Bhastri. The Kumbhaka
associated with these four is called Sahita Kumbhaka.
22-23. Being seated in the Padma posture upon a pure

and pleasant seat which gives ease and is neither too
high nor too low, and in a place which is pure, lovely
and free from pebbles, etc., and which for the length
1060
KRISHNA-YAJUR-VEDA
of a bow is free from cold, fire and water, one should

shake (or throw into vibration) Sarasvati;
24. Slowly inhaling the breath from outside, as long as

he desires, through the right nostril, he should exhale
it through the left nostril.
25. He should exhale it after purifying his skull (by

forcing the breath up). This destroys the four kinds of
evils caused by Vayu as also by intestinal worms.
26(a). This should be done often and it is this which is

spoken of as Surya-Bheda.
26(b)-27. Closing the mouth and drawing up slowly

the breath as before with the nose through both the
Nadis (or nostrils) and retaining it in the space
between the heart and the neck, one should exhale it
through the left nostril.
28. This destroys the heat caused in the head as well
1061
KRISHNA-YAJUR-VEDA
as the phlegm in the throat. It removes all diseases,

purifies his body and increases the (gastric) fire
within.
29. It removes also the evils arising in the Nadis,

Jalodara (waterbelly or dropsy) and Dhatus. This
Kumbhaka is called Ujjayi and may be practised
(even) when walking or standing.
30. Drawing up the breath as before through the

tongue with (the hissing sound of) ‘Sa’ and retaining it
as before, the wise man should slowly exhale it
through (both) the nostrils.
31. This is called Sitali Kumbhaka and destroys

diseases, such as Gulma, Pitha, consumption, bile,
fever, thirst and poison.
32. Seated in the Padma posture with belly and neck

erect, the wise man should close the mouth and exhale
with care through the nostrils.
1062
KRISHNA-YAJUR-VEDA
33. Then he should inhale a little with speed up to the

heart, so that the breath may fill the space with noise
between the neck and skull.
34-35. Then he should exhale in the same way and

inhale often and often. Just as the bellows of a smith
are moved (viz., stuffed with air within and then the
air is let out), so he should move the air within his
body. If the body gets tired, then he should inhale
through the right nostril.
36-37(a). If his belly is full of Vayu, then he should

press well his nostrils with all his fingers except his
forefinger and performing Kumbhaka as before,
should exhale through the left nostril.
37(b)-38. This frees one from diseases of fire in (or

inflammation of) the throat, increases the gastric fire
within, enables one to know the Kundalini, produces
purity removing sins, gives happiness and pleasure
and destroys phlegm which is the bolt (or obstacle) to
the door at the mouth of Brahma-Nadi (viz.,
1063
KRISHNA-YAJUR-VEDA
Susumna).
39. It pierces also the three Granthis (or knots)

differentiated through the three Gunas. This
Kumbhaka is known as Bhastri and should especially
be performed.
40. Through these four ways when Kumbhaka is near

(or is about to be performed), the sinless Yogin should
practise the three Bandhas.
41. The first is called Mulabandha. The second is

called Uddiyana and the third is Jalandhara. Their
nature will be thus described.
42. Apana (breath) which has a downward tendency is

forced up by one bending down. This process is called
Mulabandha.
43. When Apana is raised up and reaches the sphere of

Agni (fire), then the flame of Agni grows long, being
1064
KRISHNA-YAJUR-VEDA
blown about by Vayu.
44-45(a). Then Agni and Apana come to (or

commingle with) Prana in a heated state. Through this
Agni which is very fiery, there arises in the body the
flaming (or the fire) which rouses the sleeping
Kundalini through its heat.
45(b)-46. Then this Kundalini makes a hissing noise,

becomes erect like a serpent beaten with stick and
enters the hole of Brahmanadi (Susumna). Therefore
Yogins should daily practise Mulabandha often.
47-48(a). Uddiyana should be performed at the end of

Kumbhaka and at the beginning of expiration.
Because Prana Uddiyate (viz., goes up) the Susumna
in this Bandha, therefore is called Uddiyana by the
Yogins.
48(b)-49(a). Being seated in the Vajra posture and

holding firmly the two toes by the two hands, he
should press at the Kanda and at the place near the
1065
KRISHNA-YAJUR-VEDA
two ankles.
49(b)-50. Then he should gradually upbear the Tana

(thread or Nadi) which is on the western side first to
Udara (the upper part of the abdomen above the
navel), then to the heart and then to the neck. When
Prana reaches the Sandhi (junction) of navel, slowly it
removes the impurities (or diseases) in the navel.
Therefore this should be frequently practised.
51. The Bandha called Jalandhara should be practised

at the end of Kumbhaka. This Jalandhara is of the
form of the contraction of the neck and is an
impediment to the passage of Vayu (upwards).
52. When the neck is contracted at once by bending

downwards (so that the chin may touch the breast),
Prana goes through Brahmanadi on the western Tana
in the middle.
53. Assuming the seat as mentioned before, one

should stir up Sarasvati and control Prana.
1066
KRISHNA-YAJUR-VEDA
54. On the first day Kumbhaka should be done four

times; on the second day it should be done ten times
and then five times separately;
55. On the third day, twenty times will do and

afterwards Kumbhaka should be performed with the
three Bandhas and with an increase of five times each
day.
56-57. Diseases are generated in one’s body through

the following causes, viz., sleeping in daytime, late
vigils over night, excess of sexual intercourse, moving
in crowd, the checking of the discharge of urine and
faeces, the evil of unwholesome food and laborious
mental operation with Prana.
58. If a Yogin is afraid of such diseases (when

attacked by them), he says, “my diseases have arisen
from my practice of Yoga”. Then he will discontinue
this practice. This is said to be the first obstacle to
Yoga.
1067
KRISHNA-YAJUR-VEDA
59. The second (obstacle) is doubt; the third is

carelessness; the fourth, laziness; the fifth, sleep;
60. The sixth, the not leaving of objects (of sense); the
seventh, erroneous perception; the eighth, sensual
objects; the ninth, want of faith;
61. And the tenth, the failure to attain the truth of

Yoga. A wise man should abandon these ten obstacles
after great deliberation.
62. The practice of Pranayama should be performed

daily with the mind firmly fixed on Truth. Then Chitta
is absorbed in Susumna and Prana (therefore) never
moves.
63. When the impurities (of Chitta) are thus removed

and Prana is absorbed in Susumna, he becomes a
(true) Yogin.
1068
KRISHNA-YAJUR-VEDA
64. Apana, which has a downward tendency should be

raised up with effort by the contraction (of the anus)
and this is spoken of as Mulabandha.
65. Apana thus raised up mixes with Agni and then

they go up quickly to the seat of Prana. Then Prana
and Apana uniting with one another go to Kundalini,
which is coiled up and asleep.
66-67. Kundalini being heated by Agni and stirred up

by Vayu, extends her body in the mouth of Susumna,
pierces the Brahmagranthi formed of rajas and flashes
at once like lightning at the mouth of Susumna.
68-69(a). Then it goes up at once through

Vishnugranthi to the heart. Then it goes up through
Rudragranthi and above it to the middle of the
eyebrows; having pierced this place, it goes up to the
Mandala (sphere) of the moon.
69(b)-70(a). It dries up the moisture produced by the
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moon in the Anahata-Chakra having sixteen petals.
70(b)-71. When the blood is agitated through the

speed of Prana, it becomes bile from its contact with
the sun, after which it goes to the sphere of the moon
where it becomes of the nature of the flow of pure
phlegm. How does it (blood) which is very cold
become hot when it flows there ?
72. (Since) at the same time the intense white form of

moon is speedily heated. Then being agitated, it goes
up.
73. Through taking in this, Chitta which was moving

amidst sensual objects externally, is restrained there.
The novice enjoying this high state attains peace and
becomes devoted to Atman.
74. Kundalini assumes the eight forms of Prakriti

(matter) and attains Shiva by encircling him and
dissolves itself in Shiva.
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75. Thus Rajas-Sukla (seminal fluid) which rises up

goes to Shiva along with Marut (Vayu); Prana and
Apana which are always produced become equal.
76. Pranas flow in all things, great and small,

describable, or indescribable, as fire in gold.
77. Then this body which is Adhibhautika (composed

of elements) becomes Adhidaivata (relating to a
tutelar deity) and is thus purified. Then it attains the
stage of Ativahika.
78. Then the body being freed from the inert state
becomes stainless and of the nature of Chit. In it, the
Ativahika becomes the chief of all, being of the nature
of That.
79. Like the conception of the snake in a rope, so the

idea of the release from life and Samsara is the
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delusion of time.
80. Whatever appears is unreal. Whatever is absorbed

is unreal. Like the illusory conception of silver in the
mother-of-pearl, so is the idea of man and woman.
81. The microcosm and the macrocosm are one and

the same; so also the Linga and Sutratman, Svabhava
(substance) and form and the self-resplendent light
and Chidatma.
82. The Sakti named Kundalini, which is like a thread

in the lotus and is resplendent, is biting with the upper
end of its hood (namely, mouth) at the root of the
lotus the Mulakanda.
83-84. Taking hold of its tail with its mouth, it is in

contact with the hole of Brahmarandhra (of Susumna).
If a person seated in the Padma posture and having
accustomed himself to the contraction of his anus
makes his Vayu go upward with the mind intent on
Kumbhaka, then Agni comes to Svadhisthana flaming,
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owing to the blowing of Vayu.
85. From the blowing of Vayu and Agni, the chief

(Kundalini) pierces open the Brahmagranthi and then
Vishnugranthi.
86. Then it pierces Rudragranthi, after that, (all) the

six lotuses (or plexuses). Then Sakti is happy with
Shiva in Sahasrara Kamala (1000 lotuses seat or
pineal gland). This should be known as the highest
Avastha (state) and it alone is the giver of final
beatitude.
CHAPTER - II
1. I shall hereafter describe the science called

Khechari which is such that one who knows it is freed
from old age and death in this world.
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2. One who is subject to the pains of death, disease

and old age should, O sage, on knowing this science
make his mind firm and practise Khechari.
3-4. One should regard that person as his guru on

earth who knows Khechari, the destroyer of old age
and death, both from knowing the meaning of books
and practice, and should perform it with all his heart.
The science of Khechari is not easily attainable, as
also its practice.
5. Its practice and Melana are not accomplished

simultaneously. Those that are bent upon practice
alone do not get Melana.
6. Only some get the practice, O Brahmana, after

several births, but Melana is not obtained even after a
hundred births.
7. Having undergone the practice after several births,
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some (solitary) Yogin gets the Melana in some future

birth as the result of his practice.
8. When a Yogin gets this Melana from the mouth of

his Guru, then he obtains the Siddhis mentioned in the
several books.
9. When a man gets this Melana through books and

the significance, then he attains the state of Shiva
freed from all rebirth.
10. Even Gurus may not be able to know this without

books. Therefore this science is very difficult to
master.
11. An ascetic should wander over the earth so long as

he fails to get this science and when this science is
obtained, then he has got the Siddhi in his hand (viz.,
mastered the psychical powers).
12. Therefore one should regard as Achyuta (Vishnu)
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the person who imparts the Melana, as also him who

gives out the science.
13. He should regard as Shiva him who teaches the

practice. Having got this science from me, you should
not reveal it to others.
14-15. Therefore one who knows this should protect it

with all his efforts (viz., should never give it out
except to persons who deserve it). O Brahmana, one
should go to the place where lives the Guru, who is
able to teach the divine Yoga and there learn from him
the science Khechari and being then taught well by
him, should at first practise it carefully.
16-17. By means of this science, a person will attain

the Siddhi of Khechari. Joining with Khechari Sakti
(viz., Kundalini Sakti) by means of the (science) of
Khechari which contains the Bija (seed of letter) of
Khechari, one becomes the lord of Khecharas (Devas)
and lives always amongst them. Khechari Bija (seed-
letter) is spoken of as Agni encircled with water and
as the abode of Khecharas (Devas).
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18. Through this Yoga, Siddhi is mastered. The ninth

(Bija) letter of Somamsa (Soma or moon part) should
also be pronounced in the reverse order.
19. Then a letter composed of three Amsas of the form

of moon has been described; and after that, the eight
letter should be pronounced in the reverse order;
20. Then consider it as the supreme and its beginning

as the fifth and this is said to the Kuta (horns) of the
several bhinnas (or parts) of the moon.
21-22(a). This which tends to the accomplishment of

all Yogas, should be learnt through the initiation of a
Guru. He who recites this twelve times every day, will
not get even in sleep that Maya (illusion) which is
born in his body and which is the source of all vicious
deeds.
22(b)-23. He who recites this five lakhs of times with
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very great care – to him the science of Khechari will

reveal itself. All obstacles vanish and the Devas are
pleased.
24. The destruction of Valipalita (viz., wrinkle and

greyness of hair) will take place without doubt.
Having acquired this great science, one should
practise it afterwards.
25-26. If not, O Brahmana, he will suffer without

getting any Siddhi in the path of Khechari. If one does
not get this nectar like science in this practice, he
should get it in the beginning of Melana and recite it
always; (else) one who is without it never gets Siddhi.
27. As soon as he gets this science, he should practise

it; and then the sage will soon get the Siddhi.
28. Having drawn out the tongue from the root of the
palate, a knower of Atman should clear the impurity
(of the tongue) for seven days according to the advice
of his Guru.
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KRISHNA-YAJUR-VEDA
29. He should take a sharp knife which is oiled and

cleaned and which resembles the leaf of the plant
Snuhi (“Euphorbia Antiquorum”) and should cut for
the space of a hair (the Fraenum Lingui).
30. Having powdered Saindhava (rock-salt) and

Pathya (sea-salt), he should apply it to the place. On
the seventh day, he should again cut for the space of a
hair.
31. Thus for the space of six months, he should

continue it always gradually with great care. In six
months, Siro-Bandha (Bandha at the head), which is
at the root of the tongue is destroyed.
32. Then the Yogin who knows timely action should

encircle with Siro-Vastra (lit. the cloth of the head) the
Vak-Ishvari (the deity presiding over speech) and
should draw (it) up.
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33. Again by daily drawing it up for six months, it

comes, O sage, as far as the middle of the eyebrows
and obliquely up to the opening of the ears;
34. Having gradually practised, it goes to the root of

the chin. Then in three years, it goes up easily to the
end of the hair (of the head).
35-36. It goes up obliquely to Sakha and downwards

to the well of the throat. In another three years, it
occupies Brahmarandhra and stops there without
doubt. Crosswise it goes up to the top of the head and
downwards to the well of the throat.
37. Gradually it opens the great adamantine door in

the head. The rare science (of Khechari) Bija has been
explained before.
38. One should perform the six Angas (parts) of this

Mantra by pronouncing it in six different intonations.
One should do this in order to attain all the Siddhis;
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KRISHNA-YAJUR-VEDA
39. And this Karanyasam should be done gradually

and not all at a time, since the body of one who does it
all at once will soon decay.
40-41(a). Therefore it should be practised, O best of

sages, little by little. When the tongue goes to the
Brahmarandhra through the outer path, then one
should place the tongue after moving the bolt of
Brahma which cannot be mastered by the Devas.
41(b)-42. On doing this for three years with the point

of finger, he should make the tongue enter within;
then it enters Brahmadvara (or hole). On entering the
Brahmadvara, one should practise Mathana (churning)
well.
43. Some intelligent men attain Siddhi even without

Mathana. One who is versed in Khechari Mantra
accomplishes it without Mathana.
44-46(a). By doing the Japa and Mathana, one reaps
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the fruits soon. By connecting a wire made of gold,

silver or iron with the nostrils by means of a thread
soaked in milk, one should restrain his breath in his
heart and seated in a convenient posture with his eyes
concentrated between his eyebrows, he should
perform Mathana slowly.
46(b)-47. In six months, the state of Mathana becomes

natural like sleep in Children. And it is not advisable
to do Mathana always. It should be done (once) only
in every month.
48. A Yogin should not revolve his tongue in the path.

After doing this for twelve years, Siddhi is surely
obtained.
49. Then he sees the whole universe in his body as not

being different from Atman. This path of the Urdhva-
Kundalini (higher Kundalini), O chief of Kings,
conquers the macrocosm.
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CHAPTER - III
1. Melana-Mantra: Hrim, Bham, Sam, Pam, Pham,

Sam, Ksham. The lotus-born (Brahma) said: “O
Shankara, (among) new moon (the first day of the
lunar fortnight) and full moon, which is spoken of as
its (mantra’s) sign ?
2. In the first day of lunar fortnight and during new

moon and full moon (days), it should be made firm
and there is no other way (or time).
3. A man longs for an object through passion and is

infatuated with passion for objects. One should
always leave these two and seek the Niranjana
(stainless).
4-5. He should abandon everything else which he

thinks is favourable to himself. Keeping the Manas in
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the midst of Sakti and Sakti in the midst of Manas,

one should look into Manas by means of Manas. Then
he leaves even the highest stage. Manas alone is the
Bindu, the cause of creation and preservation.
6. It is only through Manas that Bindu is produced,

like the curd from milk. The organs of Manas is not
that which is situated in the middle of Bandhana.
7-8(a). Bandhana is there where Sakti is between the

sun and moon. Having known Susumna and its Bheda
(piercing) and making the Vayu go in the middle, one
should stand in the seat of Bindu and close the
nostrils.
8(b)-9(a). Having known Vayu, the above-mentioned

Bindu and the Sattva-Prakriti as well as the six
Chakras, one should enter the Sukha-Mandala (viz.,
the Sahasrara or pineal gland, the sphere of
happiness).
9(b)-11. There are six Chakras. Muladhara is in the
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anus; Svadhisthana is near the genital organ;

Manipuraka is in the navel; Anahata is in the heart;
Visuddhi is at the root of the neck and Ajna is in the
head (between the two eyebrows).
12. Having known these six Mandalas (spheres), one

should enter the Sukha-Mandala (pineal gland),
drawing up the Vayu and should send it (Vayu)
upwards.
13. He who practises thus (the control of) Vayu

becomes one with Brahmanda (the macrocosm). He
should practise (or master) Vayu, Bindu, Chitta and
Chakra.
14-15. Yogins attain the nectar of equality through

Samadhi alone. Just as the fire latent in (Sacrificial)
wood does not appear without churning, so the lamp
of wisdom does not arise without the Abhyasa Yoga
(or practice of Yoga). The fire placed in a vessel does
not give light outside.
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16. When the vessel is broken, its light appears

without. One’s body is spoken of as the vessel and the
seat of ‘That’ is the fire (or light) within;
17-18(a). And when it (the body) is broken through

the words of a Guru, the light of Brahma Jnana
becomes resplendent. With the Guru as the helmsman,
one crosses the subtle body and the ocean of Samsara
through the affinities of practice.
18(b)-19. That Vak (power of speech) which sprouts

in Para, gives forth two leaves in Pashyanti; buds
forth in Madhyama and blossoms in Vaikhari – that
Vak which has before been described, reaches the
stage of the absorption of sound, reversing the above
order (viz., beginning with Vaikhari, etc.,).
20-21(a). Whoever thinks that He who is the great

lord of that Vak, who is the undifferentiated and who
is the illuminator of that Vak is Self; whoever thinks
over thus, is never affected by words, high or low (or
good or bad).
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21(b)-23(a). The three (aspects of consciousness),

Vishva, Taijasa and Prajna (in man), the three Virat,
Hiranyagarbha and Ishvara in the universe, the egg of
the universe, the egg of man and the seven worlds –
all these in turn are absorbed in Pratyagatman through
the absorption of their respective Upadhis (vehicles).
23(b)-24(a). The egg being heated by the fire of Jnana

is absorbed with its Karana (cause) into Paramatman
(Universal Self). Then it becomes one with Para-
Brahman.
24(b)-25. It is then neither steadiness nor depth,

neither light nor darkness, neither describable nor
distinguishable. Sat (Be-ness) alone remains. One
should think of Atman as being within the body like a
light in a vessel.
26. Atman is of the dimensions of a thumb, is a light

without smoke and without form, is shining within
(the body) and is undifferentiated and immutable.
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27-28(a). The Vijnana Atman that dwells in this body

is deluded by Maya during the states of waking,
dreaming and dreamless sleep; but after many births,
owing to the effect of good Karma, it wishes to attain
its own state.
28(b)-29(a). Who am I ? How has this stain of

mundane existence accrued to me ? What becomes in
the dreamless sleep of me who am engaged in
business in the waking and dreaming states ?
29(b)-30. Just as a bale of cotton is burnt by fire, so

the Chidabhasa which is the result of non-wisdom, is
burnt by the (wise) thoughts like the above and by its
own supreme illumination. The outer burning (of
body as done in the world) is no burning at all.
31-32. When the worldly wisdom is destroyed,

Pratyagatman that is in the Dahara (Akasa or ether of
the heart) obtains Vijnana, diffusing itself everywhere
and burns in an instant Jnanamaya and Manomaya
(sheaths). After this, He himself shines always within,
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KRISHNA-YAJUR-VEDA
like a light within a vessel.
33. That Muni who contemplates thus till sleep and

till death is to be known as a Jivanmukta. Having
done what ought to be done, he is a fortunate person.
34. And having given up (even) the state of a

Jivanmukta, he attains Videhamukta (emancipation in
a disembodied state), after his body wears off. He
attains the state, as if of moving in the air.
35. Then That alone remains which is soundless,

touchless, formless and deathless, which is the Rasa
(essence), eternal, and odourless, which has neither
beginning nor end, which is greater than the great and
which is permanent, stainless and decayless.
Hari Om Tat Sat !
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any).
Here ends the Yogakundalini Upanishad belonging to

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KRISHNA-YAJUR-VEDA
61. Yoga Sikha Upanishad


any).
First Chapter
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“All the living beings are surrounded by the net of

illusion, Oh God, Parameshwara, Oh God of Gods,
How will they attain salvation? Be kind enough to
tell.” Asked Lord Brahma to Lord Parameshwara and
he replied as follows: 1.1
Some people say that the only way out is Jnana

(knowledge). To attain occult powers, that alone will
not suffice. How can Jnana without Yoga lead to
salvation? It is also true that Yoga alone without Jnana
will not lead to salvation. So the one who aims at
salvation, should learn Jnana and Yoga together. 1.2
Like a rope ties a bird, the minds of all living beings

are tied. Enquiries and researches do not affect the tie
of this mind. So the only way to win over this mind is
through victory over Prana. There is no other option to
get victory over Prana except Yoga and there are no
methods except those shown by Siddhas. 1.3
So I am teaching you this Yoga Shika (head of all

yogas). It is greater than all Jnanas. After sitting in
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either Padmasana (lotus position) or any other Asana,

and after concentrating the sight to the tip of the nose
and after controlling both the hands and legs, meditate
on the letter ‘Om’ with a concentrated mind. If one
continuously meditates on Parameshwara, he would
become an expert in yoga and the Parameshwara
would appear before him. 1.4
If we sit in an asana and continuously practice, the

bindu will cease from going down. Without Pooraka
and Rechaka, the Prana would stand in Kumbhaka for
a very long time. You would hear different types of
sound. The nectar will start flowing from the place of
the moon. Hunger and thirst will cease. Mind would
get concentrated on the ever flowing bliss. The four
steps for this are Mantra Yoga, Laya Yoga, Hatha
Yoga and Raja Yoga. The great Maha Yoga, which is
one, has been divided in to four and named as above.
The prana goes out with sound “ham” and goes in
with the word “sa”, and all beings naturally chant the
mantra “Hamsa, Hamsa” (while exhaling and
inhaling). This is chanted in the Sushumna after being
taught by the Guru in an inverted manner (Hamsa
inverted is soham). This chanting of the mantra
“Soham, Soham (I am it)" is called Mantra Yoga. Sun
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is the letter “Ha” and moon is the letter “Tha”. The

joining of sun and the moon is the Hatha Yoga. Due to
Hatha Yoga, the idiocy which is the cause of all
doshas (draw backs) is swallowed. When the merging
of Jeevatma and Paramatma takes place, mind melts
and vanishes. And only air of Prana remains. This is
called Laya Yoga. Because of Laya Yoga that
heavenly Swathmananda Sowkhya (the well being of
the joy of ones own soul) is attained. In the great
temple of the middle of yoni (the female organ) the
principle of the Devi, which is red like Hibiscus
flower lives as Rajas in all beings. The merger of this
rajas with the male principle is called Raja Yoga. As a
result of Raja Yoga, the Yogi gets all the occult
powers like Anima. You have to understand that all
these four types of Yogas are nothing but the merger
of Prana, Apana and Samana. 1.5
For all those who have a body, their body is the

temple of Shiva. It can give them occult powers. The
triangular part in between the anus and penis is called
the mooladhara. This is the place where Shiva lives as
a life giving force. There the Parashakthi called
Kundalani lives. From there wind is produced. The
fire is also produced from there. From there only the
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KRISHNA-YAJUR-VEDA
sound ‘Hamsa’ and the mind are also produced. This

place which would give whatever is asked for is called
Kamakhya peetam (the seat of passion). In the edge of
the anus is the Swadishtana Chakra with six petals.
Near the belly is the Mani Poora Chakra with its ten
petals. In the place near the heart the Anahatha Chakra
with its 12 petals exists. And, Hey Lord Brahma, this
is called the Poorna Giri Peeta. In the depression in
the throat, Vishudhi Chakra with its 16 petals exists.
Hey lord of Lords, that is the Jalandara Chakra. In
between the eyelids is the Agna Chakra with its two
petals. Over that is the Maha Peeta called Udayana.
1.6
Second Chapter
This world functions because of the unclear

foundation power which is described as Maha Maya,
Maha Lakshmi, Maha Devi and Maha Saraswathi.
That power shines in a micro form as a Bindu (dot) on
the Peeta (seat). That Bindu breaks the Peeta and
emerges from there in the form of Nadha (sound).
That Nadha Brahma assumes three shapes viz.,
Macro, Micro and external. The macro form is the big
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shape which is pervaded by the five Brahmans. The

micro form which arises from the Nadha with its three
Bheejas (roots) is the form of Hiranya Garbha. Para is
the ever true property of Satchitananda. By
continuously chanting the Atma mantra, the glitter
will occur in Para Thathwa (the philosophy of the
external). For the Yogi who has stopped his mind, this
appears in the micro form similar to the flame of the
lamp, moon’s crescent, like a fire fly, like a streak of
lightning and like the glitter of stars. There are no
greater mantras than Nadha (sound), no Gods greater
than Atma, no greater worship than the meditation and
no pleasure greater than satisfaction. My devotee who
understands this would remain stable in his happiness.
To that great man who has great devotion to God as
well as similar great devotion to his teacher, all this
would be understood automatically.
Third Chapter
That great ever living Nadha (sound) is called Sabhda

Brahman. It is the strength residing in the
Mooladhara. Para is the foundation for its own self
and is of the form of Bindhu. That Nadha coming out
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of Parashakthi (similar to the germ coming out of the

seed) is called Pasyanthi (we see). The Yogis who are
able to see using the Pasyanthi Shakthi, understand
that it is the whole world. That power produces sound
like a rain starting from the heart. Hey Lord of Lords,
there it is called Madhyama. It is called Vaikari when
it merges in the sound form with Prana and exists in
the throat and jaw. It produces all the alphabets from
Aa to Ksha. From alphabet words arise and from
words rise the sentences and from them all the Vedas
and Mantras. This Goddess Saraswathi lives in the
cave of intelligence in all beings. In meditation when
will power melts, you can reach this Para Thathwa.
Fourth Chapter
Because the divine power is single, there are no

differences there. You have to understand that the
thought process of living beings is like seeing a snake
in a rope. When you do not know, it is a rope and then
for a small time the rope appears as a snake. The
ordinary intelligence is similar to this. We see
everything as the world that we see. There is no
reason or basis for this world to be different from this
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Brahman. So the World is only Brahman and not

anything different. If you understand the Para
Thathwa like this, where is the cause for
differentiation. 4.1
In Taittiriya Upanishad fear has been told as

belonging to that foolish person who finds difference
between Jeevatma(soul) and Paramatma (God).
Though this world has been told as some thing to be
experienced, in the next moment it vanishes like a
dream. There is no state of waking up in a dream.
There is no dream in the state of waking up. Both of
them are not there in Laya. Laya is not in both of
them. All these three are illusions created by the three
characters. The one who sees this would be above
characteristics and would be forever. 4.2
The Chaithanya (activity) starts in the form of the

world. All these are Brahman. It is useless to
differentiate it as Atma and Anatma when dealing
with wise people. The foolish man thinks that body is
attached to the soul. The belief that pot is mixed with
the mud and the water is mixed with mirage and
similarly the belief that body is mixed up with the
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soul is because of taking recourse to ignorance. 4.3
Fifth Chapter
That Yogi who has mastered yoga and who has

complete control over his senses would attain
whatever he imagines. The Teacher (guru) is the
Brahma, He is Vishnu and He is the Lord of Lords
Sadashiva and there is nobody greater than the teacher
in all the three worlds. We should worship with
devotion that Parameshwara, who is the great Soul
who has taught us the divine knowledge. The one who
worships like that would get the result of Jnana fully.
Do not keep your aim because of the wavering mind
on occult powers. The one who knows this principle
well, is the one who has attained salvation. There is
no doubt about it.
Sixth Chapter
That great light in which the Bhoo Loka, Bhuvar Loka
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and Suvar Loka [Worlds] and the Sun, Moon and Fire
Gods, are but a small part in the letter “Om”. When
mind wavers, the worldly life and when it is firm, the
salvation will result. So Lord Brahma, using great
intelligence we have to keep the mind not to waver.
For desire to posses wealth, the mind is the reason.
When that is destroyed, the world would be destroyed.
One should with lot of effort start the treatment for
that. When a man looks after his mind using his mind
and realizes that it has stopped running, he would see
the Parabrahman, which is very difficult to see. The
Yogi is able to get salvation by seeing his mind with
his mind. We have to see the mind with the mind and
hanker for that mad state. We have to see the mind
with the mind and be stable in Yoga. 6.1
In any place where the wind moves, the mind also

wavers. Mind is called moon, sun, wind, sight and
fire. The Bindu(dot), Nadha (sound) and the Kala
(crescent) are the Gods Vishnu, Brahma and Ishwara.
By constant practice of Nadha, the bad influences will
vanish. That which is Nadha becomes the Bindu and
then becomes the mind. One has to clearly aim at the
unification of Nadha, Bindu and Chintha. Mind itself
is the Bindu and that is the reason for the state of
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creation of the world. Similar to milk being produced

by the cow, Bindu is produced by the mind. 6.2
The one who realizes well the six wheels (Agna

chakras) enters the world of pleasure. One has to enter
it by controlling the airs in the body. One has to send
the air (Vayu) upwards. One has to practice Vayu,
Bindu Chakra and Chintha. Once the Yogi realizes
Samadhi by one of them, he feels that everything is
nectar like. Similar to the fact that the fire inside the
wood cannot be brought out without churning it by
another wood, without practice, the lamp of wisdom
can not be lit. Adopting his teacher as the one who
pilots the ship and by adopting his teachings as the
stable ship, with the power of constant practice, one
crosses the sea of this birth. Thus tells this Upanishad.

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any).
Here ends the Yoga-Sikhopanishad belonging to the

Krishna-Yajur-Veda.
1102
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62. Yoga Tattva Upanishad


any).
1. I shall now describe Yoga-Tattva (Yoga-Truth) for

the benefit of Yogins who are freed from all sins
through the hearing and the studying of it.
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2. The supreme Purusha called Vishnu, who is the

great Yogin, the great being and the great Tapasvin, is
seen as a lamp in the path of the truth.
3. The Grandfather (Brahma) having saluted the Lord

of the universe (Vishnu) and having paid Him due
respects, asked Him (thus): “Pray, explain to us the
truth of Yoga which includes in it the eight
subservients.”
4. To which Hrisikesha (the Lord of the senses or

Vishnu) replied thus: “Listen. I shall explain its truth.
All souls are immersed in happiness and sorrow
through the snare of Maya.
5-6. Kaivalya, the supreme seat, is the path which

gives them emancipation, which rends asunder the
snare of Maya, which is the destroyer of birth, old age
and disease and which enables one to overcome death.
There are no other paths to salvation. Those who go
round the net of Shastras are deluded by that
knowledge.
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7. It is impossible even for the Devas to describe that

indescribable state. How can that which is self-shining
be illuminated by the Shastras ?
8. That only which is without parts and stains and

which is quiescent beyond all and free from decay
becomes the Jiva (self) on account of the results of
past virtues and sins.
9. How did that which is the seat of Paramatman, is

eternal and above the state of all existing things and is
of the form of wisdom and without stains attain the
state of Jiva ?
10. A bubble arose in it as in water and in this

(bubble) arose Ahankara. To it arose a ball (of body)
made of the five (elements) and bound by Dhatus.
11. Know that to be Jiva which is associated with

happiness and misery and hence is the term Jiva
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applied to Paramatman which is pure.
12-13. That Jiva is considered to be the Kevala (alone)

which is freed from the stains of passion, anger, fear,
delusion, greed, pride, lust, birth, death, miserliness,
swoon, giddiness, hunger, thirst, ambition, shame,
fright, heart-burning, grief and gladness.
14. So I shall tell you the means of destroying (these)

sins. How could Jnana capable of giving Moksha arise
certainly without Yoga ?
15. And even Yoga becomes powerless in (securing)

Moksha when it is devoid of Jnana. So the aspirant
after emancipation should practise (firmly) both Yoga
and Jnana.
16. The cycle of births and deaths comes only through

Jnana and perishes only through Jnana. Jnana alone
was originally. It should be known as the only means
(of salvation).
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17-18(a). That is Jnana through which one cognises

(in himself) the real nature of Kaivalya as the supreme
seat, the stainless, the partless and of the nature of
Sachchidananda without birth, existence and death
and without motion and Jnana.
18(b)-19. Now I shall proceed to describe Yoga to

you: Yoga is divided into many kinds on account of its
actions: (viz.,) Mantra-Yoga, Laya-Yoga, Hatha-Yoga
and Raja-Yoga.
20. There are four states common to all these: (viz.,)

Arambha, Ghata, Parichaya and Nishpatti.
21. O Brahma, I shall describe these to you. Listen

attentively. One should practise the Mantra along with
its Matrikas (proper intonations of the sounds) and
others for a period of twelve years;
22. Then he gradually obtains wisdom along with the

Siddhis, (such as) Anima, etc. Persons of weak
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intellect who are the least qualified for Yoga practise

this.
23-24(a). The (second) Laya-Yoga tends towards the

absorption of the Chitta and is described in myriads of
ways; (one of which is) – one should contemplate
upon the Lord who is without parts (even) while
walking, sitting, sleeping, or eating. This is called
Laya-Yoga.
24(b)-25. Now hear (the description of) Hatha-Yoga.

This Yoga is said to possess (the following) eight
subservients, Yama (forbearance), Niyama (religious
observance), Asana (posture), Pranayama
(suppression of breath), Pratyahara (subjugation of the
senses), Dharana (concentration), Dhyana, the
contemplation on Hari in the middle of the eyebrows
and Samadhi that is the state of equality.
26-27. Maha-Mudra, Maha-Bandha and Khechari,

Jalandhara, Uddiyana and Mula-Bandha, uttering
without intermission Pranava (OM) for a long time
and hearing the exposition of the supreme truths,
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Vajroli, Amaroli and Sahajoli, which form a triad – all

these separately I shall give a true description of.
28-29(a). O four-faced one (Brahma), among (the

duties of) Yama moderate eating – and not others –
forms the principal factor; and non-injury is most
important in Niyama.
29(b). (The chief postures are) four (viz.,) Siddha,

Padma, Simha and Bhadra.
30-31. During the early stages of practice the

following obstacles take place, O four-faced one,
(viz.,) laziness, idle talk, association with bad
characters, acquisition of Mantras, etc., playing with
metals (alchemy) and woman, etc., and mirage. A
wise man having found out these should abandon
them by the force of his virtues.
32. Then assuming Padma posture, he should practise

Pranayama. He should erect a beautiful monastery
with a very small opening and with no crevices.
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33. It should be well pasted with cow-dung or with

white cement. It should be carefully freed from bugs,
mosquitoes and lice.
34. It should be swept well every day with a broom. It

should be perfumed with good odours; and fragrant
resins should burn in it.
35-36(a). Having taken his seat neither too high nor

too low on a cloth, deer-skin and Kusa grass spread,
one over the other, the wise man should assume the
Padma posture and keeping his body erect and his
hands folded in respect, should salute his tutelary
deity.
36(b)-40. Then closing the right nostril with his right

thumb, he should gradually draw in the air through the
left nostril. Having restrained it as long as possible, he
should again expel it through the right nostril slowly
and not very fast. Then filling the stomach through the
right nostril, he should retain it as long as he can and
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then expel it through the left nostril. Drawing the air

through that nostril by which he expels, he should
continue this in uninterrupted succession. The time
taken in making a round of the knee with the palm of
the hand, neither very slowly nor vary rapidly and
snapping the fingers once is called a Matra.
41-44. Drawing the air through the left nostril for

about sixteen Matras and having retained it (within)
for about sixty-four Matras, one should expel it again
through the right nostril for about thirty-two Matras.
Again fill the right nostril as before (and continue the
rest). Practise cessation of breath four times daily
(viz.,) at sunrise, noon, sunset and midnight, till eighty
(times are reached). By a continual practice for about
three months, the purification of the Nadis takes
place. When the Nadis have become purified, certain
external signs appear on the body of the Yogin.
45-46(a). I shall proceed to describe them. (They are)

lightness of the body, brilliancy of complexion,
increase of the gastric fire, leanness of the body and
along with these, absence of restlessness in the body.
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46(b)-49. The proficient in Yoga should abandon the

food detrimental to the practice of Yoga. He should
give up salt, mustard; things sour, hot, pungent, or
bitter vegetables; asafoetida, etc., worship of fire,
women, walking, bathing at sunrise, emaciation of the
body by fasts, etc. During the early stages of practice,
food of milk and ghee is ordained; also food
consisting of wheat, green pulse and red rice are said
to favour the progress. Then he will be able to retain
his breath as long as he likes.
50-53. By thus retaining the breath as long as he likes,

Kevala Kumbhaka (cessation of breath without
inspiration and expiration) is attained. When Kevala
Kumbhaka is attained by one and thus expiration and
inspiration are dispensed with, there is nothing
unattainable in the three worlds to him. In the
commencement (of his practice), sweat is given out;
he should wipe it off. Even after that, owing to the
retaining of the breath, the person practising it gets
phlegm. Then by an increased practice of Dharana,
sweat arises.
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54. As a frog moves by leaps, so the Yogin sitting in

the Padma posture moves on the earth. With a
(further) increased practice, he is able to rise from the
ground.
55. He, while seated in Padma posture, levitates.

There arises to him the power to perform
extraordinary feats.
56. He does (or should) not disclose to others his feats

of great powers (in the path). Any pain small or great,
does not affect the Yogin.
57. Then excretions and sleep are diminished; tears,

rheum in the eye, salivary flow, sweat and bad smell
in the mouth do not arise in him.
58-60. With a still further practice, he acquires great

strength by which he attains Bhuchara Siddhi, which
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enables him to bring under his control all the creatures

that tread this earth; tigers, Sarabhas (an animal with
eight legs), elephants, with bulls or lions die on being
struck by the palm of the Yogin. He becomes as
beautiful as the god of love himself.
61-62. All females being taken up with the beauty of

his person will desire to have intercourse with him. If
he so keeps connection, his virility will be lost; so
abandoning all copulation with women, he should
continue his practice with great assiduity. By the
preservation of the semen, a good odour pervades the
body of the Yogin.
63. Then sitting in a secluded place, he should repeat

Pranava (OM) with three Pluta-Matras (or prolonged
intonation) for the destruction of his former sins.
64. The Mantra, Pranava (OM) destroys all obstacles

and all sins. By practising thus he attains the Arambha
(beginning or first) state.
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65-66. Then follows the Ghata (second State) – one

which is acquired by constantly practising suppression
of breath. When a perfect union takes place between
Prana and Apana, Manas and Buddhi, or Jivatma and
Paramatman without opposition, it is called the Ghata
state. I shall describe its signs.
67. He may now practise only for about one-fourth of

the period prescribed for practice before. By day and
evening, let him practise only for a Yama (3 hours).
68-69(a). Let him practise Kevala Kumbhaka once a

day. Drawing away completely the organs from the
objects of sense during cessation of breath is called
Pratyahara.
69(b). Whatever he sees with his eyes, let him

consider as Atman.
70. Whatever he hears with his ears, let him consider

as Atman. Whatever he smells with his nose, let him
consider as Atman.
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71. Whatever he tastes with his tongue, let him

consider as Atman. Whatever the Yogin touches with
his skin, let him consider as Atman.
72. The Yogin should thus unwearied gratify his

organs of sense for a period of one Yama every day
with great effort.
73-74. Then various wonderful powers are attained by

the Yogin, such as clairvoyance, clair-audience, ability
to transport himself to great distances within a
moment, great power of speech, ability to take any
form, ability to become invisible and the
transmutation of iron into gold when the former is
smeared over with his excretion.
75-76. That Yogin who is constantly practising Yoga

attains the power to levitate. Then should the wise
Yogin think that these powers are great obstacles to
the attainment of Yoga and so he should never take
delight in them. The king of Yogins should not
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exercise his powers before any person whatsoever.
77. He should live in the world as a fool, an idiot, or a

deaf man, in order to keep his powers concealed.
78-79. His disciples would, without doubt, request

him to show his powers for the gratification of their
own desires. One who is actively engaged in one’s
duties forgets to practise (Yoga); so he should practise
day and night Yoga without forgetting the words of
the Guru. Thus passes the Ghata state to one who is
constantly engaged in Yoga practice.
80. To one nothing is gained by useless company,

since thereby he does not practise Yoga. So one
should with great effort practise Yoga.
81-83(a). Then by this constant practice is gained the

Parichaya state (the third state). Vayu (or breath)
through arduous practice pierces along with Agni the
Kundalini through thought and enters the Susumna
uninterrupted. When one’s Chitta enters Susumna
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along with Prana, it reaches the high seat (of the head
probably) along with Prana.
83(b). There are the five elements: Prithvi, Apas,

Agni, Vayu and Akasa.
84-87(a). To the body of the five elements, there is the

fivefold Dharana. From the feet to the knees is said to
be the region of Prithvi, is four-sided in shape, is
yellow in colour and has the Varna (or letter) ‘La’.
Carrying the breath with the letter ‘La’ along the
region of earth (viz., from the foot to the knees) and
contemplating upon Brahma with four faces and four
mouths and of a golden colour, one should perform
Dharana there for a period of two hours. He then
attains mastery over the earth. Death does not trouble
him, since he has obtained mastery over the earth
element.
87(b)-90. The region of Apas is said to extend from

the knees to the anus. Apas is semi-lunar in shape and
white in colour and has ‘Va’ for its Bija (seed) letter.
Carrying up the breath with the letter ‘Va’ along the
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regions of Apas, he should contemplate on the God

Narayana having four arms and a crowned head, as
being of the colour of pure crystal, as dressed in
orange clothes and as decayless; and practising
Dharana there for a period of two hours, he is freed
from all sins. Then there is no fear for him from water
and he does not meet his death in water.
91. From the anus to the heart is said to be the region

of Agni. Agni is triangular in shape, of red colour and
has the letter ‘Ra’ for its (Bija) seed.
92-93(a). Raising the breath made resplendent through

the letter ‘Ra’ along the region of fire, he should
contemplate on Rudra, who has three eyes, who grants
all wishes, who is of the colour of the midday sun,
who is daubed all over with holy ashes and who is of
a pleased countenance.
93(b)-94(a). Practising Dharana there for a period of

two hours, he is not burnt by fire even though his
body enters the fire-pit.
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KRISHNA-YAJUR-VEDA
94(b)-96. From the heart to the middle of the

eyebrows is said to the region of Vayu. Vayu is
hexangular in shape, black in colour and shines with
the letter 'Ya’. Carrying the breath along the region of
Vayu, he should contemplate on Ishvara, the
Omniscient, as possessing faces on all sides; and
practising Dharana there for two hours, he enters Vayu
and then Akasa.
97-98(a). The Yogin does not meet his death through

the fear of Vayu. From the centre of the eyebrows to
the top of the head is said to be the region of Akasa, is
circular in the shape, smoky in colour and shining
with letter ‘Ha’.
98(b)-101(a). Raising the breath along the region of

Akasa, he should contemplate on Sadashiva in the
following manner, as producing happiness, as of the
shape of Bindu, as the great Deva, as having the shape
of Akasa, as shining like pure crystal, as wearing the
rising crescent of moon on his head, as having five
faces, ten hands and three eyes, as being of a pleased
countenance, as armed with all weapons, as adorned
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with all ornaments, as having Uma (the goddess) in

one-half of his body, as ready to grant favours and as
the cause of all the causes.
101(b). By practising Dharana in the region of Akasa,

he obtains certainly the power of levitating in the
Akasa (ether).
102. Wherever he stays, he enjoys supreme bliss. The

proficient in Yoga should practise these five
Dharanas.
103. Then his body becomes strong and he does not

know death. That great-minded man does not die even
during the deluge of Brahma.
104-105. Then he should practise Dharana for a

period of six Ghatikas (2 hours, 24 minutes).
Restraining the breath in (the region of) Akasa and
contemplating on the deity who grants his wishes –
this is said to be Saguna Dhyana capable of giving
(the Siddhis) Anima, etc. One who is engaged in
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Nirguna Dhyana attains the stage of Samadhi.
106. Within twelve days at least, he attains the stage

of Samadhi. Restraining his breath, the wise one
becomes an emancipated person.
107. Samadhi is that state in which the Jivatman

(lower self) and the Paramatman (higher Self) are
differenceless (or of equal state). If he desires to lay
aside his body, he can do so.
108-109(a). He will become absorbed in Parabrahman

and does not require Utkranti (going out or up). But if
he does not so desire and if his body is dear to him, he
lives in all the worlds possessing the Siddhis of
Anima, etc.
109(b)-110. Sometimes he becomes a Deva and lives

honoured in Svarga; or he becomes a man or an
Yaksha through his will. He can also take the form of
a lion, tiger, elephant, or horse through his own will.
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KRISHNA-YAJUR-VEDA
111. The Yogin becoming the great Lord can live as

long as he likes. There is difference only in the modes
of procedure but the result is the same.
112-115(a). Place the left heel pressed on the Anus,

stretch the right leg and hold it firmly with both
hands. Place the head on the breast and inhale the air
slowly. Restrain the breath as long as you can and
then slowly breathe out. After practising it with the
left foot, practise it with the right. Place the foot that
was stretched before on the thigh. This is Maha-
Bandha and should be practised on both sides.
115(b)-117(a). The Yogin sitting in Maha-Bandha and

having inhaled the air with intent mind, should stop
the course of Vayu (inside) by means of the throat
Mudra and occupying the two sides (of the throat)
with speed. This is called Mahavedha and is
frequently practised by the Siddhas.
117(b)-118(a). With the tongue thrust into the interior

cavity of the head (or throat) and with the eyes intent
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KRISHNA-YAJUR-VEDA
on the spot between the eyebrows, this is called

Khechari-Mudra.
118(b)-119(a). Contracting the muscles of the neck

and placing the head with a firm will on the breast,
this is called the Jalandhara (Bandha); and is a lion to
the elephant of death.
119(b)-120(a). That Bandha by which Prana flies

through Susumna is called Uddiyana Bandha by the
Yogins.
120(b)-121(a). Pressing the heal firmly against the

anus, contracting the anus and drawing up the Apana,
this is said to be Yoni-Bandha.
121(b)-122(a). Through Mula-Bandha, Prana and

Apana as well as nada and Bindu are united and gives
success in Yoga; there is no doubt about this.
122(b)-124(a). The one practising in a reversed
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KRISHNA-YAJUR-VEDA
manner (or on both sides) which destroys all diseases,

the gastric fire is increased. Therefore a practitioner
should collect a large quantity of provisions, (for) if
he takes a small quantity of food, the fire (within) will
consume his body in a moment.
124(b)-125. On the first day, he should stand on his

head with the feet raised up for a moment. He should
increase this period gradually every day. Wrinkles and
greyness of hair will disappear within three months.
126. He who practises only for a period of a Yama

(twenty-four minutes) every day conquers time. He
who practises Vajroli becomes a Yogin and the
repository of all Siddhis.
127-128. If the Yoga Siddhis are ever to be attained,

he only has them within his reach. He knows the past
and the future and certainly moves in the air. He who
drinks of the nectar thus is rendered immortal day by
day. He should daily practise Vajroli. Then it is called
Amaroli.
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KRISHNA-YAJUR-VEDA
129-131(a). Then he obtains the Raja-Yoga and

certainly he does not meet with obstacles. When a
Yogin fulfils his action by Raja-Yoga, then he
certainly obtains discrimination and indifference to
objects. Vishnu, the great Yogin, the grand one of
great austerities and the most excellent Purusha is
seen as a lamp in the path of truth.
131(b)-134(a). That breast from which one suckled

before (in his previous birth) he now presses (in love)
and obtains pleasure. He enjoys the same genital
organ from which he was born before. She who was
once his mother will now be wife and she who is now
wife is (or will be) verily mother. He who is now
father will be again son and he who is now son will be
again father. Thus are the egos of this world
wandering in the womb of birth and death like a
bucket in the wheel of a well and enjoying the worlds.
134(b)-136(a). There are the three worlds, three

Vedas, three Sandhyas (morning, noon and evening),
three Svaras (sounds), three Agnis and Gunas, and all
these are placed in the three letters (OM). He who
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understands that which is indestructible and is the

meaning of the three (OM) – by him are all these
worlds strung. This is the Truth, the supreme seat.
136(b)-138(a). As the smell in the flower, as the ghee

in the milk, as the oil in the gingelly seed and as the
gold in the quartz, so is the lotus situated in the heart.
Its face is downwards and its stem upwards. Its Bindu
is downwards and in its centre is situated Manas.
138(b)-139(a). By the letter ‘A’, the lotus becomes

expanded; by the letter ‘U’, it becomes split (or
opened). By the letter ‘M’, it obtains Nada; and the
Ardha-Matra (half-metre) is silence.
139(b)-140(a). The person engaged in Yoga obtains

the supreme seat, which is like a pure crystal, which is
without parts and which destroys all sins.
140(b)-141. As a tortoise draws its hands and head

within itself, so drawing in air thus and expelling it
through the nine holes of the body, he breathes
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upwards and forwards.
142. Like a lamp in an air-tight jar which is

motionless, so that which is seen motionless through
the process of Yoga in the heart and which is free
from turmoil, after having been drawn from the nine
holes, is said to be Atman alone.”


any).
1128
KRISHNA-YAJUR-VEDA
Here ends the Yogatattva Upanishad belonging to the

Krishna-Yajur-Veda.
1129
SAMA-VEDA
SAMA-VEDA
1130
SAMA-VEDA
63. Aruni Upanishad
Om ! Let my limbs and speech, Prana, eyes, ears,

vitality
And all the senses grow in strength.
All existence is the Brahman of the Upanishads.
May I never deny Brahman, nor Brahman deny me.
Let there be no denial at all:
Let there be no denial at least from me.
May the virtues that are proclaimed in the Upanishads

be in me,
Who am devoted to the Atman; may they reside in me.
1131
SAMA-VEDA
1. Om. Aruna’s son went to the sphere of Brahma, the

Creator, and reaching there said, “Lord, in what way
can I relinquish work altogether ?” Brahma said to
him: You must give up your sons, brothers, friends,
and the rest, your hair-tuft and the holy thread, your
sacrifices and books regulating them, your scriptures;
must give up the (seven upper) spheres entitled Bhur,
Bhuvar, Svar, Mahar, Jana, Tapas, and Satya, and the
(seven nether) spheres, viz., Atala, Patala, Vitala,
Sutala, Rasatala, Talatala and Mahatala, together with
the (whole) universe; and must take on the staff and
the scanty clothing of the Sannyasin; you must
renounce everything else, aye, everything else.
2. The householder, or the Brahmachari, or the

Vanaprashta should commit the fires that lead to the
different spheres to the fire that is in the stomach, and
consign the sacred Mantra, Gayatri, to the fire that is
in his own speech, should throw the holy thread on the
ground or into water. The Kutichara living a
Brahmachari’s life should give up his relatives, and
1132
SAMA-VEDA
discard his begging bowl, and the straining-cloth,

should give up his triple staves, and the fires that lead
to particular spheres. (So said Prajapati).
Henceforward he should behave like one who has got
no Mantra to repeat, should give up the desire to go to
the higher spheres, bathe at the beginning of the three
meeting-points of the day, viz., morning, noon, and
evening, should effect a union with his Atman through
the highest concentration, and from amongst the
(whole range of the) Vedas should repeat only the
Aranyakas, only the Upanishads, aye, nothing but the
Upanishads.
3. Verily I am Brahman, the Sutra; the Sutra is

Brahman for It originates (the cosmos); I myself am
the sutra because I am a man of realisation – the wise
one who has realised this should give up his triple
holy thread. “I have renounced, I have renounced, I
have renounced” – uttering this thrice he should
declare – “From me there is no fear (in word, thought,
or deed) to any being, for from me everything has
proceeded”. Uttering the Mantra – “That art my
friend, so protect me (from cows, serpents, etc.), thou
art strength and my friend, in all seen and unseen
danger thou art the Thunder of the Lord of the
Universe”, etc., he should hold up high the bamboo
1133
SAMA-VEDA
staff and put on the loin-cloth. He should take food as

if it were medicine, aye, as if it were medicine.
Carefully guard (oh, ye all who are concerned) your
chastity (in thought, word and deed), non-injury, non-
acceptance of (superfluous) gifts, non-thieving and
truthfulness – guard them by all means, aye, do
guard !
4. Now then the duties of the highest class of itinerant

monks – the Paramahamsa Parivrajakas (are as
follows): They must sit and lie down on the ground.
Those having already taken the vow of chastity etc.,
should use an earthen bowl or one made of gourd, or a
wooden bowl; they should give up lust anger, avarice,
infatuation, ostentation, haughtiness, jealousy,
attachment to objects, egotism, falsehood and the like.
The Sannyasin should stay at one place during the
four months of the rainy season and during the
remaining eight months wander alone, or with a single
companion, aye, a single companion.
5. Verily one who has realised the (true) import of the

Vedas may give up those things (previously
enumerated) after the investiture with the holy thread,
or he may do so even before that ceremony – (give
up) his father, son, his sacrificial fires, and the holy
1134
SAMA-VEDA
thread, his works, his wife and all else that he may
possess. Sannyasins enter a village for begging
purposes only, with their palms or their stomach as the
receptacle for food. Uttering “Om” “Om” “Om”, they
should mentally place this Mantra, the Upanishad, in
the different parts of their body. He who realises the
Truth in this manner is really the wise one. He who
knows this (and is a Brahmachari taking on the
monastic vow) should give up the staff made of the
wood of the Palasha (Dhak), Bilva (Marmelos), or
Audumbara (Fig) trees, his skin and girdle and the
holy thread, etc., and thus be a hero. “That supreme
state of the all-pervading Deity the sages realise for all
time like the eye pervading from one end of the sky to
the other.” “Sages purged of all impurities like anger
etc., who have awakened from the sleep (of
ignorance), kindle that Truth (in the minds of the
enquirers), that supreme state of the all-pervading
Deity.” Such indeed is the injunction of the scriptures
leading to liberation – the injunction of the Vedas,
aye, of the Vedas.

vitality
1135
SAMA-VEDA

be in me,
Here ends the Arunyupanishad, included in the Sama-

Veda.
1136
SAMA-VEDA
1137
SAMA-VEDA
64. Avyakta Upanishad
Om! Let my limbs and speech, Prana, eyes, ears,

vitality

be in me,
1138
SAMA-VEDA
The three states of evolution in the beginning were

Avyakta( indeterminate), Mahattatwa (determined
indeterminate) and Ahamkara(determinate). For each
of these is a sukta.
Avyakta – Naasadeeya Sukta
Mahattatwa – Hiranyagarbha Sukta
Ahamkara -- Purusha Sukta
NAASADEEYA SUKTA
1. Naa sa daasee nno sa daasee ttadaaneem
naa see drajo no vyomaaparo yat
ki maavareevah kuhakasya sharman
ambhah kimaaseed gahanam gabheeram
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SAMA-VEDA
2. Na mrithyu raaseed amritham na tharhi
Na raatryaa ahna aaseeth prakethah,
Anee davaatham svadhayaa thadekam
Thasmaad anya nna parah kincha naasa
3. Thama aaseeth thamasaa goodha magre
Praketham salilam sarva maa idam
Thucche naabhu apihitham yadaaseeth
Thapasah thanmahinaa jaaya thaikam
4. Kaamah thadagre samavartha thaadhi
Manaso rethah prathamam yadaaseeth
1140
SAMA-VEDA
Satho bandhu masathi niravindan
Hridi pratheeshyaa kavayo maneeshaa
5. Thirashcheeno vithatho rashmi reshaam
Adhasvi daasee dupari svi daaseeth
Rethodhaa aasan mahimaana aasat
Svadhaa avasthaat prayathih parasthath
6. Ko addhaa veda ka iha pravochat
Kutha aajaathaa kutha iyam visrishtih
Arvaagdevaa asya vivarjanena
Adha ko veda yata aababhoova
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SAMA-VEDA
7. Idam visrishti ryata aababhoova
Yadi vaa dadhe yadi vaa na dadhe
Yo asya adhyakshah parame vyoman
So anga veda yadi vaa na veda
TRANSLATION
Then there was neither Aught nor Naught, no air nor

sky beyond.
What covered all? What rested all? In watery gulf

profound?
Nor death was then, nor deathlessness, nor change of

night and day.
That one breathed calmly, self-sustained; naught else

beyond it lay.
1142
SAMA-VEDA
Gloom hid in gloom existed first-one sea eluding

view.
The one a void in chaos wrapt, by inward forever

grew.
Within it first arose desire, the primal germ of mind,
which nothing with existence links, as ages searching

find.
The kindling ray that shot across the dark and

dreariness-
was it beneath or high aloft? What bard can answer

this?
There fecundating powers were found and mighty

forces strove –
A self supporting mass beneath, and energy above.
Who knows and whoever told, from whence this vast

creation rose?
No gods had been born. Who then can e’er the truth
1143
SAMA-VEDA
disclose
whence sprang this world, whether framed by hand

divine or no-
Its lord in heaven alone can tell, if he can show.
(The translation is taken from MUIR’S ORIGINAL

SANSKRIT TEXTS, Vol. V)

vitality
1144
SAMA-VEDA

be in me,
Here ends the Avyaktopanishad, included in the Sama-

Veda.
1145
SAMA-VEDA
65. Chandogya Upanishad

vitality

be in me,
I-i-1: One should meditate on the syllable Om; the

Udgitha, for one sings the Udgitha, beginning with
1146
SAMA-VEDA
Om. Of this, the explanation follows.
I-i-2: The essence of all these beings is the earth. The

essence of the earth is water. The essence of water is
vegetation. The essence of vegetation is man. The
essence of man is speech. The essence of speech is
Rik. The essence of Rik is Saman. The essence of
Saman is Udgitha.
I-i-3: The syllable Om which is called Udgitha, is the

quintessence of the essences, the supreme, deserving
of the highest place and the eighth.
I-i-4: Which one is Rik ? Which one is Saman ?

Which one is Udgitha ? This is being considered now.
I-i-5: Speech alone is Rik. Prana is Saman. The

syllable Om is Udgitha. Speech and Prana, (the
sources of) Rik and Saman, taken together form a
couple.
I-i-6: This couple is joined together in the syllable

Om. Whenever a couple come together, they, indeed,
fulfil each other’s desire.
I-i-7: He who meditates upon this syllable as Udgitha
1147
SAMA-VEDA
knowing it thus (as the fulfiller), verily becomes a

fulfiller of all the desirable ends.
I-i-8: That verily is the syllable of assent, for

whenever one assents to a thing, one says only ‘Om’.
Assent alone is prosperity. He who meditates upon
this syllable as Udgitha, knowing it thus (as endowed
with the quality of prosperity), verily becomes one
who increases all the desirable ends.
I-i-9: With this does the threefold knowledge proceed;

(because) with Om does one cause to listen; with Om
does one recite; with Om does one sing aloud. For the
worship of this syllable, with its own greatness and
essence (the Vedic rites are performed).
I-i-10: He who knows it thus and he who does not

know – both perform actions with it. For knowledge
and ignorance are different (in their results). Whatever
is performed with knowledge, faith and meditation
becomes more effective. Up to this truly is the
explanation of (the greatness of) this syllable Om.
I-ii-1: Once upon a time the gods and the demons,

both descendants of Prajapati, were engaged in a
fight. In that fight, the gods performed the rites of the
1148
SAMA-VEDA
Udgatir priests resolving, ‘With this we shall defeat

them’.
I-ii-2: Then they meditated on (the deity of) Prana

connected with the nose, as Udgitha; the demons
pierced it with evil. Therefore with it, the nose, one
smells both the fragrant and the foul, for it has been
pierced with evil.
I-ii-3: Then they meditated on (the deity of) speech as

Udgitha; the demons pierced it with evil. Therefore
with it one speaks both truth and untruth, for it has
been pierced with evil.
I-ii-4: Then they meditated on (the deity of) eye as

with the eye one sees both the sightly and the
unsightly, for it has been pierced with evil.
I-ii-5: Then they meditated on (the deity of) ear as

with the ear one hears both the pleasant and the
unpleasant, for it has been pierced with evil.
I-ii-6: Then they meditated on (the deity of) mind as

1149
SAMA-VEDA
with the mind one thinks both good and evil thoughts,
for it has been pierced with evil.
I-ii-7: Then they meditated on the Prana in the mouth

as Udgitha. The demons came in clash with it and
were destroyed, just as a lump of clay is destroyed,
striking against a hard rock.
I-ii-8: Thus it is that the Prana in the mouth has not

been destroyed and is pure. Even as a lump of clay
striking against a hard rock is destroyed, so will he be
destroyed who wishes to do evil to one who knows
this (the purity of Prana) or who (actually) injures that
knower, for he is like a hard rock.
I-ii-9: With this Prana in the mouth one discerns

neither sweet smell nor foul, for it is free from sin.
What one eats or drinks through this, even with that
he maintains the other Pranas. And not finding this at
the time of death, the Prana in the mouth and its
dependants depart; and thus indeed one opens the
mouth at the time of death.
I-ii-10: Angiras meditated on that Prana as Udgitha.

The sages consider this alone as Angirasa which is the
essence of the limbs.
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SAMA-VEDA
I-ii-11: So Brihaspati meditated on Prana as Udgitha.

The sages consider this alone as Brihaspati, for speech
is great and this Prana is its lord.
I-ii-12: So Ayasya meditated on Prana as Udgitha

(identifying it with himself). The sages consider this
alone as Ayasya for it goes out of the mouth.
I-ii-13: Baka, the son of Dalbha, knew it thus. So he

became the Udgatir-singer of the sacrificers dwelling
in Naimisa. For their sake he sang to fulfil their
desires.
I-ii-14: He who knows it thus and meditates on the

Udgitha as the syllable Om, looking upon it as Prana,
certainly becomes the singer (and procurer) of the
desired objects. This is the meditation with reference
to the body.
I-iii-1: Now the meditation (on the Udgitha) with

reference to the gods is described. One should
meditate on him who gives heat (i.e. the sun) as
Udgitha. Verily, when he rises, he sings aloud for the
sake of all creatures. When he rises, he dispels
darkness and fear. Verily, he who knows the sun as
1151
SAMA-VEDA
being endowed with these qualities, becomes the

dispeller of darkness and (the consequent) fear.
I-iii-2: This Prana in the mouth and that sun are the
same. This is warm and that is warm. People call this
as Svara (that is going) and that as Svara and
Pratyasvara (that is going and coming). Therefore one
should meditate on this Prana and that sun as Udgitha.
I-iii-3: Now, verily one should meditate on Vyana as

Udgitha. That which one breathes out is Prana and
that which one breathes in is Apana. The junction of
Prana and Apana is Vyana. That which is Vyana, even
that is speech. Therefore, one utters speech while one
neither breathes out nor breathes in.
I-iii-4: That which is speech, even that is Rik.

Therefore while one neither breathes out nor breathes
in, one pronounces the Rik. That which is Rik, even
that is Saman. Therefore, while one neither breathes
out nor breathes in, one sings the Saman. That which
is Saman, even that is Udgitha. Therefore, while one
neither breathes out nor breathes in, one sings the
Udgitha.
I-iii-5: Therefore whatever other actions require
1152
SAMA-VEDA
strength, such as the kindling of fire by friction,

running a race towards a goal, the bending of a strong
bow, are all performed, while one neither breathes out
nor breathes in. For this reason one should meditate
on Vyana as Udgitha.
I-iii-6: Now, one should meditate on the syllables of

‘Udgitha’ – namely, the syllables ‘ut’, ‘gi’ and ‘tha’.
Prana is ‘ut’, because through Prana one arises (ut-
tisthati). Speech is ‘gi’, because speech is called word
(girah). Food is ‘tha’, because upon food all this is
established (sthitam).
I-iii-7: Heaven is ut, the sky is gi, the earth is tha. The
sun is ut, the air gi, the fire, tha. The Sama-Veda is ut,
the Yajur-Veda gi, the Rig-Veda tha. For him, speech
yields the milk which is the benefit of speech. And he
becomes rich in food; and an eater of food, who
knows thus and meditates on the syllables of
‘Udgitha’, namely, ut, gi and tha.
I-iii-8: Now follows the fulfilment of wishes: One

should meditate on the objects contemplated. One
should reflect upon Saman by means of which one
proceeds to sing the Stotra.
1153
SAMA-VEDA
I-iii-9: One should reflect upon the Rik in which that

Saman occurs, upon the sage by whom it is intuited
and upon the deity to whom he proceeds to pray.
I-iii-10: One should reflect upon the metre in which

he proceeds to sing a Stotra; and he should reflect
upon the hymn with which he proceeds to sing it.
I-iii-11: He should reflect upon the quarter (of heaven)

towards which he proceeds to sing a Stotra.
I-iii-12: Lastly, having thought about himself, he

should sing a Stotra reflecting upon his desired object
avoiding all faults. Very quickly will be fulfilled for
him the desire, desiring which he may sing the Stotra
yea, desiring which he may sing the Stotra.
I-iv-1: One should meditate on the syllable Om, the

Udgitha, for one sings the Udgitha beginning with
Om. Of this the explanation follows.
I-iv-2: Verily, the gods, being afraid of death, took

refuge in the three Vedas. They covered themselves
with the metrical hymns. Because they covered
themselves with these, the metrical hymns are called
Chandas.
1154
SAMA-VEDA
I-iv-3: Just as a fisherman would see a fish in water,

so did Death observe the gods in the (rites connected
with) Rik, Saman and Yajus. They, too, knowing this,
arose from the Rik, Saman and Yajus, and entered the
Svara (the syllable Om).
I-iv-4: Verily, when one learns the Rik, he loudly

pronounces ‘Om’. It is the same with Saman and with
Yajus. This syllable Om is indeed Svara; it again is
immortality and fearlessness. Having entered into
Svara (i.e. having meditated) the gods became
immortal and fearless.
I-iv-5: He who worships this syllable knowing it thus,

enters this syllable, the Svara, which is immortality
and fearlessness. And having entered it, he becomes
immortal by that nectar, by which the gods became
immortal.
I-v-1: Now, that which is Udgitha is verily Pranava

and that which is Pranava is Udgitha. The yonder sun
is Udgitha and also Pranava, for he moves along
pronouncing ‘Om’.
I-v-2: ‘To him (the sun itself) I sung; therefore you are
1155
SAMA-VEDA
my only son’ thus said Kausitaki to his son. ‘Reflect

upon the Udgitha as the rays of the sun, then surely,
you will have many sons. This is the meditation with
reference to the gods.
I-v-3: Now (is the meditation) with reference to the

body: One should meditate on him who is this Prana
in the mouth, as Udgitha, for he moves along
pronouncing ‘Om’.
I-v-4: ‘To him (the Prana itself) did I sing; therefore

you are my only son’, thus said Kausitaki to his son.
"I shall get many sons", thinking thus, sing praise to
the Udgitha as the manifold Pranas.’
I-v-5: ‘Now, that which is Udgitha, is verily Pranava;

and that which is Pranava, is Udgitha’, so one should
think. As a result of it, even if he chants wrongly, he
rectifies it by the act done from the seat of the Hotr
priest.
I-vi-1: The earth is Rik, the fire is Saman. This Saman

rests upon that Rik. Therefore the Saman is sung as
resting upon the Rik. The earth is ‘sa’, the fire is
‘ama’, and that makes ‘Sama’.
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SAMA-VEDA
I-vi-2: The sky is Rik, the air is Sama. This Saman

resting upon the Rik. The sky is ‘sa’, the air is ‘ama’,
and that makes ‘Sama’.
I-vi-3: Heaven is Rik, the sun is Saman. This Saman

resting upon the Rik. Heaven is ‘sa’, the sun is ‘ama’,
and that makes ‘Sama’.
I-vi-4: The stars are Rik, the moon is Saman. This

Saman rests upon that Rik. Therefore the Saman is
sung as resting upon the Rik. The stars are ‘sa’, the
moon is ‘ama’, and that makes ‘Sama’.
I-vi-5: Now, the while light of the sun is Rik, the blue
(light) that is extremely dark is Saman. This Saman
resting upon the Rik.
I-vi-6: Again, the white light of the sun is ‘sa’, the

blue (light) that is extremely dark is ‘ama’, and that
makes ‘Sama’. Now, that Person, effulgent as gold,
who is seen within the sun, who is with golden beard
and golden hair, is exceedingly effulgent even to the
very tips of his nails.
1157
SAMA-VEDA
I-vi-7: His eyes are bright like a red lotus. His name is
‘ut’. He has risen above all evils. Verily, he who
knows thus rises above all evils.
I-vi-8: Rik and Saman are his two joints. Therefore he

is Udgitha. Because the priest is the singer of this ‘ut’,
he is the Udgitha. Moreover, he (this Person called
‘ut’) controls the worlds which are above that sun, as
also the desires of the gods. This is with reference to
the gods.
I-vii-1: Now (is the meditation) with reference to the

body: Speech is Rik, Prana is Sama. This Saman rests
upon that Rik. Therefore the Saman is sung as resting
upon the Rik. Speech is ‘sa’, Prana is ‘ama’ and that
makes ‘Sama’.
I-vii-2: The eye is Rik, the self (reflected in the eye) is

Saman. This Saman rests upon that Rik. Therefore the
Saman is sung as resting upon the Rik. The eye is ‘sa’,
the self is ‘ama’, and that makes ‘Sama’.
I-vii-3: The ear is Rik, the mind is Saman. This Saman

resting upon the Rik. The ear is ‘sa’, the mind is
1158
SAMA-VEDA
‘ama’, and that makes "Sama’.
I-vii-4: Now, the white light of the eye is Rik, the blue
(light) that is extremely dark is Saman. This Saman
resting upon the Rik. The white light of the eye is ‘sa’,
the blue (light) that is extremely dark is ‘ama’ and that
makes ‘Sama’.
I-vii-5: Now, this person who is seen within the eye –

he indeed is Rik, he is Saman, he is Uktha, he is
Yajus, he is the Vedas. The form of this (person seen
in the eye) is the same as the form of that (person seen
in the sun). His joints are the same as those of the
other; his name is the same as that of the other.
I-vii-6: That (person in the eye) is the lord of all the

worlds that are extended below, as also of the desired
objects of men. So those who sing on the lute, sing of
him alone and thereby become endowed with wealth.
I-vii-7: Now he who sings the Saman after knowing

the deity Udgitha thus, sings to both. Through that
(person in the sun), he (that singer) gets the worlds
beyond that sun and also the desired objects of gods.
1159
SAMA-VEDA
I-vii-8-9: Similarly, through this person in the eye,

one gets the worlds that are extended below this
person, and also the desired objects of men. For this
reason, the Udgatir priest who knows thus should ask
(the sacrificer): ‘What desire shall I obtain for you by
singing the Saman ?’ For he alone becomes capable of
obtaining desires by singing , who knowing thus sings
the Saman – yea, sings the Saman.
I-viii-1: In ancient times there were three proficient in

Udgitha: Silaka the son of Salavat, Caikitayana of the
Dalbhya family and Pravahana the son of Jivala. They
said, ‘We are proficient in Udgitha. If you agree, let us
enter on a discussion of Udgitha’.
I-viii-2: ‘Let it be so’, saying this they sat down. Then

Pravahana Jaivali said, ‘You two, revered sirs, speak
first; and I shall listen to the words of two Brahmanas
conversing’.
I-viii-3: Then Silaka Salavatya said to Caikitayana

Dalbhya, ‘If you permit, I shall question you’.
‘Question’, said he.
I-viii-4: (Silaka asked), ‘What is the essence of Saman

?’ ‘The tune’, said (Dalbhya). ‘What is the essence of
1160
SAMA-VEDA
the tune ?’ ‘Prana’, said (Dalbhya). ‘What is the

essence of Prana ?’ ‘Food’, said (Dalbhya). ‘What is
the essence of food ?’ ‘Water’, said (Dalbhya).
I-viii-5: ‘What is the essence of water ?’ ‘That

(heavenly world)’, said (Dalbhya). ‘What is the
essence of the world ?’ ‘One cannot carry (the Saman)
beyond the heavenly world’, said Dalbhya; ‘we locate
the Saman in the world of heaven, for Saman is
praised as heaven’.
I-viii-6: Then Silaka Salavatya said to Caikitayana

Dalbhya: ‘O Dalbhya, your Saman is not indeed
established. If someone one were to say, "Your head
shall fall down", surely your head would fall down’.
I-viii-7: (Dalbhya) ‘Will you permit me, sir, to learn

this of you ?’ ‘Learn’, said (Silaka). ‘What is the
essence of that (heavenly) world ?’ ‘This earth’, said
(Silaka), ‘What is the essence of this earth ?’ ‘One
cannot carry the Saman beyond this world as its
support’, said Silaka; ‘we locate the Saman in this
world as its support, for Saman is extolled as the
earth’.
I-viii-8: Pravahana Jaivali said to him, ‘O Salavatya,
1161
SAMA-VEDA
your Sama, really, has a further end. If someone now

were to say, "Your head shall fall down", surely your
head would fall down. (Salavatya) ‘Will you permit
me, sir, to learn (this of you ?) ‘Learn’, said (Jaivali).
I-ix-1: (Salavatya) ‘What is the essence of this

world ?’ ‘Akasa’ said (Pravahana); ‘All these beings
arise from Akasa alone and are finally dissolved into
Akasa; because Akasa alone is greater than all these
and Akasa is the support at all times.’
I-ix-2: It is this Udgitha which is progressively higher

and better. This again is endless. He who, knowing
thus, meditates upon the progressively higher and
better Udgitha, obtains progressively higher and better
lives and wins progressively higher and better worlds.
I-ix-3: Atidhanvan, the son of Sunaka, having taught

this to Udarasandilya, said, ‘As long as among your
descendants, this knowledge of the Udgitha continues,
so long their life in this world will be progressively
higher and better than ordinary lives.’
I-ix-4: ‘And in that other world also their state will be

similar’. He who knows and meditates thus – his life
in this world surely becomes progressively higher and
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SAMA-VEDA
better, and so also his state in that other world – yea,

in that other world.
I-x-1: When the crops in the Kuru country had been

destroyed by hailstorms, there lived Usasti, the son of
Cakra with his young wife in a deplorable condition in
the village of elephant-drivers.
I-x-2: He begged food of an elephant-driver, while he

was eating beans of an inferior quality. The driver said
to him, ‘There is no other food than what is set before
me’.
I-x-3: ‘Give me some of them’, said Usasti. The driver

gave them to him and said, ‘Here is drink at hand, if
you please 1’ ‘Then I shall be drinking what is
defiled’, said Usasti.
I-x-4: ‘Are not these beans also defiled ?’ ‘Unless I ate

them, I would surely not have survived’, said Usasti,
‘but drinking is at my option’.
I-x-5: Usasti, after he had eaten, brought the

remainder to his wife. She had already obtained her
food by alms; so after receiving it she kept it by.
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SAMA-VEDA
I-x-6: Next morning while leaving the bed he said,

‘Alas, if I could get a little of food, I could earn a little
wealth. There a king is going to institute a sacrifice;
he would appoint me to all the priestly offices’.
I-x-7: His wife said to him, ‘Well, lord, here are the
beans (given by you).’ Having eaten them he went off
to that sacrifice which was being performed.
I-x-8: Seeing the singing priests seated there, he sat

down near the singers in the place for singing the
Stotras. And then he addressed the Prastotir priest.
I-x-9: ‘O Prastotir, if you sing the Prastava without

knowing the deity that belongs to the Prastava, your
head will fall down’.
I-x-10: In the same manner he addressed the Udgatir

priest, O Udgatir, if you sing the Udgitha without
knowing the deity that belongs to the Udgitha, your
head will fall down’.
I-x-11: In the same manner he addressed the

Pratihartir priest, ‘O Pratihartir, if you sing the
Pratihara without knowing the deity that belongs to
the Pratihara, your head will fall down’. Then they all
1164
SAMA-VEDA
sat down silently suspending their duties.
I-xi-1: Then the principal of the sacrifice said to him, I

should like to know you, revered sir, ‘I am
Chakrayana Usasti’, said he.
I-xi-2: He said, ‘I searched for you, revered sir, for all

these priestly offices, but not finding you, sir, I have
chosen others.’
I-xi-3: ‘Revered sir, you yourself take up all the

priestly offices for me’. ‘Be it so; then, let these same
priests sing the hymns, being permitted by me. But
you should give me as much wealth as you give
them.’ ‘Very well’, said the sacrificer.
I-xi-4: Then the Prastotir priest approached him and

said, ‘Revered sir, you said to me: ‘O Prastotir, if you
sing the Prastava without knowing the deity that
belongs to the Prastava, your head will fall down".
Which is that deity ?’
I-xi-5: ‘Prana’, said Usasti, ‘all these movable and

immovable beings merge in Prana (during dissolution)
and rise out of Prana (during creation). This is the
deity that belongs to the Prastava. If you sang the
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Prastava without knowing him, after your having been

warned thus by me, your head would have fallen
down.’
I-xi-6: Then the Udgatir priest approached him and

said, ‘Revered sir, you said to me: ‘O Udgatir, if you
sing the Udgitha without knowing the deity that
belongs to the Udgitha, your head will fall down".
I-xi-7: ‘The sun’, said Usasti, ‘all these movable and

immovable sing the praise of the sun when he has
come up. This is the deity that belongs to the Udgitha.
If you sang the Udgitha without knowing him, after
your having been warned thus by me, your head
would have fallen down.’
I-xi-8: Then the Pratihartir priest approached him and

said, ‘Revered sir, you said to me: ‘O Pratihartir, if
you sing the Pratihara without knowing the deity that
belongs to the Pratihara, your head will fall down".
I-xi-9: ‘Food’, said Usasti, ‘all these movable and

immovable beings live by partaking of food only. This
is the deity that belongs to the Pratihara. If you sang
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the Pratihara without knowing him, after your having

been warned thus by me, your head would have fallen
down.’
I-xii-1: Therefore next begins the Udgitha seen by the

dogs. Once Dalbhya Baka, called also Maitreya
Glava, went out (of the village) for the study of the
Vedas.
I-xii-2: Before him a white dog appeared and other

dogs gathered around it and said, ‘Revered sir, please
obtain food for us by singing; we are hungry.’
I-xii-3: The white dog said to them, ‘Come to me over

here tomorrow morning.’ (The sage named) Dalbhya
Baka and Maitreya Glava kept watch there for them.
I-xii-4: Just as those who recite the Stotras singing the

Bahispavamana hymn move along clasping one
another’s hand, even so did the dogs move along.
Then they sat down and began to pronounce ‘him’.
I-xii-5: ‘Om, let us eat ! Om, let us drink ! Om, may

the (sun who is) god, Varuna, Prajapati and Savitir
bring us food here. O Lord of food, bring food here,
yea bring it, Om !’
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I-xiii-1: Verily, this world is the syllable ‘hau’ (which

is a Stobha), the air is the syllable ‘hai’, the moon is
the syllable ‘atha’, the self is the syllable ‘iha’ and the
fire is the syllable ‘I’.
I-xiii-2: The sun is the syllable ‘u’ (which is a

Stobha), invocation is the syllable ‘e’ the Visvadevas
are the syllable ‘auhoyi’, Prajapati is the syllable
‘him’, Prana is the Stobha ‘svara’, food is the Stobha
‘ya’ and Virat is the Stobha ‘vak’.
I-xiii-3: The undefinable and variable thirteenth

Stobha is the syllable ‘hum’.
I-xiii-4: For him, speech yields the milk, which is the

benefit of speech; and he becomes richin food and an
eater of food, who thus knows this sacred doctrine of
the Samans – yea, knows the sacred doctrine of the
Samans.
II-i-1: Om. Surely, the meditation on the whole Saman

is good. Anything that is good, people call as Saman,
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anything that is not good, as Asaman.
II-i-2: Thus, when people say, ‘He approached him

with Saman’, then they say only this: ‘He approached
him with a good motive’. And when they say, ‘He
approached him with Asaman’, then they say only
this" ‘He approached him with an evil motive.’
II-i-3: Again, people say: ‘Oh, this is Saman for us’,

when it is something good; then they say only this:
‘Oh, this is good for us’. Again, they say, ‘Oh, this is
Asaman for us’, when it is not good; then they say
only this: ‘Oh, this is evil.’
II-i-4: When one who knows it thus meditates on the

Saman as good, all good qualities hasten towards him
and serve him.
II-ii-1: Among the worlds one should meditate upon

the Saman as fivefold. The earth is the syllable him,
the fire is Prasrava, the sky is Udgitha, the sun is
Pratihara, and heaven is Nidhana. Thus this
meditation pertains to the higher worlds.
II-ii-2: Now, among the lower worlds. Heaven is the

syllable him, the sun is Prastava, the sky is Udgitha
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the fire is Pratihara, and the earth is Nidhana.
II-ii-3: The worlds in the ascending and descending

lines belong to him. Who, knowing it thus (endowed
with the quality of ‘good’) meditates on the fivefold
Saman in the worlds.
II-iii-1-2: One should meditate on the fivefold Saman

as rain. The wind that precedes is the syllable him, the
cloud that is formed is Prastava, the shower is
Udgitha, lightning and thunder are Pratihara, and the
ceasing is Nidhana. It rains for him – indeed, he
causes rain – who, knowing it thus, meditates on the
fivefold Saman as rain.
II-iv-1: One should meditate on the fivefold Saman in

all the waters. When a cloud gathers, it is the syllable
him. When it rains, it is Prastava. Those (waters) that
flow to the east, are Udgitha. Those that flow to the
west are Pratihara. The ocean is Nidhana.
II-iv-2: He who, knowing it thus, meditates on the

fivefold Saman in all the waters, does not drown in
water and he becomes rich in water.
II-v-1: One should meditate on the fivefold Saman as
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the seasons: The spring is the syllable him, the

summer is Prastava, the rainy season is Udgitha, the
autumn is Pratihara, and the winter is Nidhana.
II-v-2: He, who knowing it thus, meditates on the

fivefold Saman in the seasons, him the seasons serve
and he becomes rich in seasons.
II-vi-1: One should meditate on the fivefold Saman as

the animals. The goats are the syllable him, the sheep
are Prastava, the cows are Udgitha, the horses are
Pratihara, and man is Nidhana.
II-vi-2: He, who knowing it this, meditates on the

fivefold Saman in animals, to him animals belong and
he becomes rich in animals.
II-vii-1: One should meditate on the progressively

higher and better fivefold Saman as the senses; The
organ of smell is the syllable him, the organ of speech
is Prastava, the eye is Udgitha, the ear is Pratihara,
and the mind is Nidhana. Verily, these are
progressively higher and better.
II-vii-2: He who knowing it thus, meditates on the

fivefold Saman, progressively higher and better, in the
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senses, to him belong progressively higher and better

lives and he wins ever higher and better worlds. So
much for (the meditation on) the fivefold Saman.
II-viii-1-2: Next is the meditation on the sevenfold

Saman. One should meditate on the sevenfold Saman
as speech. Whatsoever in speech is ‘hum’, that is the
syllable him; whatever is ‘pra’, that is Prastava;
whatever is ‘a’, that is Adi (the first); whatever is ‘ut’,
that is Udgitha; whatever is ‘prati’, that is Pratihara;
whetever is ‘upa’, that is Upadrava; and whatever is
‘ni’, that is Nidhana.
II-viii-3: He who knowing it thus, meditates on the

sevenfold (whole) Saman as speech, for him speech
yields milk i.e. its appropriate benefit, and he becomes
rich in food and an eater of food.
II-ix-1: Next, one should meditate upon the sevenfold

Saman as the yonder sun. He is the Saman because he
is always the same. He is the Saman because he is the
same to all, for each one thinks, ‘He faces me, he
faces me.’
II-ix-2: One should know that all these beings are

dependent on him. What he is before rising, that is
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Himkara. On this, the animals are dependent. As they

participate in the Himkara part of this Saman, do they
utter him (before sunrise).
II-ix-3: Then, the form of the sun when it has just

risen, that is Prastava. On this, men are dependent. As
they participate in the Prastava part of this Saman, so
are they desirous of praise, direct and indirect.
II-ix-4: And the form of the sun as it appears at the

time of the assembling of its rays, that is Adi. On this,
the birds are dependent. As they participate in the Adi
part of this Saman, so do they hold themselves
unsupported in the sky and fly about.
II-ix-5: Next, the form of the sun that appears just at

midday, that is Udgitha. On this, the gods are
dependent. As they participate in the Udgitha part of
this Saman, so are they the best among the offsprings
of Prajapati.
II-ix-6: Next, the form of the sun that appears just

after midday and before (the latter part of) afternoon,
that is Pratihara. On this, the foetuses are dependent.
As they participate in the Pratihara part of this Saman,
(so are they held up in the womb) and they do not fall
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down.
II-ix-7: Next, the form of the sun that appears when it

is past afternoon and before sunset, that is Upadrava.
On this, the wild animals are dependent. As they
participate in the Upadrava part of this Saman, so do
they, when they see a man, run away to the forest, as
to a place of safety.
II-ix-8: Now, the form of the sun that appears just

after sunset, that is Nidhana. On this, the fathers are
dependent. As they participate in the Nidhana part of
this Saman, so do people lay them aside.
II-x-1: Now, verily, one should meditate on the

sevenfold Saman, which has all its parts similar, and
which leads beyond death. ‘Himkara, has three
syllables; ‘Prastava’ has three syllables. So they are
equal to each other.
II-x-2: ‘Adi’ has two syllables; ‘Pratihara’ has four

syllables. We take one syllable from Pratihara to Adi.
So they are equal to each other.
II-x-3: ‘Udgitha’ has three syllables; ‘Upadrava’ has

four syllables. Three and three become equal. One
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syllable is left over; that really is tri-syllabic; so it also

becomes equal.
II-x-4: ‘Nidhana’ has three syllables, and this to is

equal (to the others). These, indeed, are the twenty
two syllables (of the sevenfold Saman).
II-x-5-6: He who, knowing this Saman thus (as good),

meditates on the sevenfold Saman, which has all its
parts similar and which leads beyond death, reaches
the sun (Death) by the number twenty-one; for,
counting from this world the yonder sun is verily the
twenty-first. With the remaining twenty-second
syllable he conquers the world beyond the sun. That
world is of the nature of bliss, and is free from misery.
(That is), he obtains victory over the sun, and then a
victory still higher becomes his, who meditates on the
sevenfold Saman.
II-xi-1: The mind is Himkara, speech is Prastava, the

eye is Udgitha, the ear is Pratihara, and the Prana is
Nidhana. This is the Gayatra Saman woven in (the
Prana and) the senses.
II-xi-2: He who thus knows this Gayatra Saman as

woven in (the Prana and) the senses, becomes the
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possessor of perfect senses, reaches the full length of

life, lives gloriously, becomes great with offspring and
cattle, and great also with fame. His holy vow is that
he should be high-minded.
II-xii-1: One rubs, that is Himkara. The smoke is

produced, that is Prastava. It blazes, that is Udgitha.
The embers are formed, that is Pratihara. It goes
down, that is Nidhana. It is completely extinguished,
that is Nidhana. This is the Rathantara Saman woven
in fire.
II-xii-2: He who thus knows this Rathantara Saman as

woven in fire becomes radiant with the holy
effulgence born of sacred wisdom, is endowed with
good appetite and reaches the full length of life, lives
gloriously, becomes great with offspring and cattle,
and great also with fame. His holy vow is that he
should neither sip nor spit facing the fire.
II-xiii-1-2: The Vamadevya Saman is woven in a

couple. He who thus knows this Vamadevya Saman as
woven in a couple becomes one of the couple and
procreates. He reaches the full length of life, lives
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should not despise any woman.
II-xiv-1: The rising sun is Himkara; the risen sun is

Prastava; the midday sun is Udgitha; the sun in the
afternoon is Pratihara, and the setting sun is Nidhana.
This is the Brihat Saman woven in the sun.
II-xiv-2: He who thus knows this Brihat Saman as

woven in the sun becomes refulgent and endowed
with good appetite, reaches the full length of life, lives
should not find fault with the burning sun.
II-xv-1: The white clouds gather, that is Himkara. The

(rain-bearing) cloud is formed, that is Prastava. It
rains, that is Udgitha. It flashes and thunders, that is
Pratihara. It ceases, that is Nidhana. This is the
Vairupa Saman woven in the rain-cloud.
II-xv-2: He who thus knows this Virupa Saman as

woven in the rain-cloud acquires cattle of handsome
and manifold forms, reaches the full length of life,
lives gloriously, becomes great with offspring and
cattle, and great also with fame. His holy vow is that
he should not find fault
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with the rain-cloud when it rains.
II-xvi-1: The spring is Himkara, the summer is

Prastava, the rainy season is Udgitha, the autumn is
Pratihara, and the winter is Nidhana. This is the
Vairaja Saman woven in the seasons.
II-xvi-2: He who thus knows this Vairaja Saman as

woven in the seasons shines with offspring, cattle and
the holy effulgence born of sacred wisdom, reaches
the full length of life, lives gloriously, becomes great
with offspring and cattle and great also with fame. His
holy vow is that he should not find fault with the
seasons.
II-xvii-1: The earth is Himkara, the sky is Prastava,

heaven is Udgitha, the quarters are Pratihara, and the
ocean is Nidhana. This is the Sakvari Saman woven in
the worlds.
II-xvii-2: He who thus knows this Sakvari Saman

woven in the worlds, becomes the possessor of the
worlds, reaches the full length of life, lives gloriously,
becomes great with offspring and cattle and great also
with fame. His holy vow is that he should not find
fault with the worlds.
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II-xviii-1: The goats are Himkara, the sheep are

Prastava, the cows are Udgitha, the horses are
Pratihara, and man is Nidhana. This is the Revati
Saman woven in the animals.
II-xviii-2: He who thus knows this Revati Saman

woven in the animals, becomes the possessor of
animals, reaches the full length of life, lives
great also with fame. His holy vow is that he should
not find fault with animals.
II-xix-1: The hair is Himkara, the skin is Prastava, the

flesh is Udgitha, the bone is Pratihara, and the marrow
is Nidhana. This is the Yajnayajniya Saman woven in
the limbs of the body.
II-xix-2: He who thus knows this Yajnayajniya

Saman, woven in the limbs of the body, is endowed
with all the limbs, and is not crippled in any limb; he
reaches the full length of life, lives gloriously,
becomes great with offspring and cattle and great also
with fame. His holy vow is that he should not eat fish
and meat for a year, or rather, he should not eat fish
and meat at all.
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II-xx-1: Fire is Himkara, Air is Prastava, the Sun is

Udgitha, the Stars are Pratihara, and the Moon is
Nidhana. This is the Rajana Saman woven in the
deities.
II-xx-2: He who knows thus knows this Rajana Saman

woven in the deities, abides in the same world or gets
the same prosperity as these very deities or attains
union with them; he reaches the full length of life,
lives gloriously, becomes great with offspring and
cattle and great also with fame. His holy vow is that
he should not find fault with the Brahmanas.
II-xxi-1: The three Vedas are Himkara; the three

worlds are Prastava; Fire, Air and the Sun are
Udgitha; the Stars, the birds and the rays are
Pratihara; the serpents, the celestial singers and the
fathers are Nidhana. This is the collection of Samans
woven in all things.
II-xxi-2: Verily, he who thus knows this collection of

Samans as woven in all things becomes the lord of all
things.
II-xxi-3: There is this verse about it: That which is
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fivefold in groups of three – there is nothing else

greater or other than these (fifteen).
II-xxi-4: He who knows that knows all. All the

quarters bring offerings to him. His holy vow is that
he should meditate ‘I am all’ – yea, that is his vow.
II-xxii-1: ‘Of the Samans, I choose the one that

bellows, as it were, and is good for cattle,’ thus (some
think). This is the loud singing sacred to Agni, the
undefined one to Prajapati, the defined one to Soma,
the soft and smooth to Vayu, the smooth and strong to
Indra, the heron-like to Brihaspati, and the ill-
sounding to Varuna. Verily, one may practise all these,
but should avoid the one sacred to Varuna.
II-xxii-2: ‘May I obtain immortality for the gods by

singing’, (thinking) thus one should sing. ‘May I
obtain my singing, oblation for the fathers, hope for
men, grass and water for animals, the heavenly world
for the sacrificer, and food for myself’, -- thus
reflecting in his mind on all these, he should sing the
Stotra attentively.
II-xxii-3: All vowels are the embodiments of Indra; all

sibilants are the embodiments of Prajapati; all Sparsa
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consonants are the embodiments of Death. If anyone

should reprove him for the pronunciation of his
vowels, he should tell him, ‘I have taken my refuge in
Indra; he will answer you.’
II-xxii-4: And if some one should reprove him for

sibilants he should tell him, ‘I have taken my refuge in
Prajapati; he will crush you’. And if some one should
reprove him for his Sparsa consonants, he should tell
him, ‘I have taken my refuge in Death; he will burn
you up.’
II-xxii-5: All vowels should be pronounced sonant and

strong, (with the thought), ‘May I impart strength to
Indra (Prana)’. All sibilants should be pronounced,
neither inarticulately, nor leaving out the elements of
sound, but distinctly (with the thought), ‘May I give
myself to Prajapati (Virat).’ All Sparsa consonants
should be pronounced slowly, without mixing them
with any other letter, (with the thought), ‘May I
withdraw myself from Death.’
II-xxiii-1: Three are the branches of religious duty.

Sacrifice, study and gifts – these are the first.
Austerity alone is the second, and the celibate student
of sacred knowledge, who lives in the house of the
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teacher throughout his life mortifying his body in the

teacher’s house, is the third. All these become
possessors of meritorious worlds; but he who is
established firmly in Brahman, attains immortality.
II-xxiii-2: Prajapati brooded on the worlds. From

them, thus brooded upon, issued forth the threefold
Veda (as their essence). He brooded on this. From
this, thus brooded upon, issued forth the syllables
Bhuh, Bhuvah and Svah.
II-xxiii-3: He brooded on them. From them, thus

brooded upon, issued forth (as their essence) the
syllable Om (Brahman). Just as all the parts of the
leaf, are permeated by the ribs of the leaf, so are all
the words permeated by the syllable Om. Verily, the
syllable Om is all this – yea, the syllable Om is verily
all this.
II-xxiv-1-2: The expounders of Brahman say, ‘The

morning libation is of the Vasus, the midday libation
is of the Rudras and the third libation is of the Adityas
and of the Visvadevas. Where, the, is the world of the
sacrificer ?’ How can he who does not know this,
perform (sacrifices) ? It is only after knowing this that
he should perform (sacrifices).
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II-xxiv-3-4: Before the commencement of the

morning chant, the sacrificer sits down behind the
Garhapatya fire, facing the north and sings the Saman
sacred to the Vasus: ‘(O Fire), open the door of this
world that we may see you for obtaining the
kingdom.’
II-xxiv-5-6: Then he offers the oblation (with the

Mantra) – ‘Salutation to Fire, who dwells in the
region of the earth. Obtain the region, for me the
sacrificer. This region, indeed, is to be obtained by the
sacrificer. At the end of the duration of this life, I, the
sacrificer, am willing to come here – Svaha.’ ‘Unbar
the door of the region’, saying this he gets up. (As a
result) the Vasus grant him (the region connected
with) the morning libation.
II-xxiv-7-8: Before the starting of the midday libation,

the sacrificer sits down behind the Agnidhriya fire,
facing the north, and sings the Saman sacred to the
Rudras: ‘(O Fire), open the door of the region of the
sky that we may see you for obtaining the sovereignty
of the sky.’
II-xxiv-9-10: Then he offers the oblation (with the
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Mantra): ‘Salutation to Vayu, who dwells in the region

of the sky. Obtain this region for me, the sacrificer.
This region, indeed, is to be obtained by the sacrificer.
At the end of the duration of this life, I, the sacrificer,
am willing to go there – Svaha’. ‘Unbar the door of
the region’, saying this he gets up. (As a result) the
Rudras grant him (the region of the sky connected
with) the midday libation.
II-xxiv-11-13: Before beginning the third libation, the

sacrificer sits down behind the Ahavaniya fire, facing
the north, and sings the Saman sacred to the Adityas
and the one sacred to the Visvadevas: ‘(O Fire), open
the door of the region of heaven that we may see you
for obtaining the sovereignty of heaven’. This is the
Saman sacred to the Adityas. Next is the one sacred to
the Visvadevas; ‘(O Fire), open the door of the region
of heaven that we may see you for obtaining the
supreme sovereignty.’
II-xxiv-14-15: Then the sacrificer offers the oblation

(with the Mantra): ‘Salutation to the Adityas and to
the Visvadevas, the inhabitants of the region of
heaven. Obtain the region of heaven for me, the
sacrificer. This region, indeed, is to be obtained by the
sacrificer. At the end of the duration of this life, I, the
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sacrificer, am willing to go there – Svaha’. ‘Unbar the

door of the region’, saying this, he gets up.
II-xxiv-16: The Adityas and the Visvadevas grant him

(the region appropriate to) the third libation. He alone
knows the real character of the sacrifice, who knows
thus.
III-i-1: Om. The yonder sun indeed is the honey of the

gods. Of this honey, heaven is the cross-beam, the sky
is the honey comb, and (the water particles in) the
rays are the eggs.
III-i-2-3: The eastern rays of that sun are its eastern

honey-cells; the Riks are the bees, (the ritual of) the
Rig-Veda is the flower and those waters are the nectar.
Those very Riks (the bees) pressed this Rig-Veda.
From it, thus pressed, issued forth as juice, fame,
splendour (of limbs), (alertness of) the senses, virility,
and food for eating.
III-i-4: That juice flowed forth; it settled by the side of

the sun. Verily, this it is that appears as the red hue of
the sun.
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III-ii-1: And its southern rays are its southern honey

cells. The Yajus verses are the bees. The Yajur-Veda is
the flower; and those waters are the nectar.
III-ii-2: Those very Yajus verses pressed this Yajur-

Veda. And from it, thus pressed, issued forth as juice,
fame, splendour of limbs, alertness of the senses,
virility, and food for eating.
III-ii-3: It, flowed forth; it settled by the side of the

sun. Verily, this it is that appears as the white hue of
the sun.
III-iii-1: And its western rays are its western honey

cells. The Samans are the bees. The Sama-Veda is the
flower; and those waters are the nectar.
III-iii-2: Those very Samans pressed this Sama-Veda.

splendour of limbs, alertness of the senses, virility,
III-iii-3: It flowed forth; it settled by the side of the

sun. Verily, this it is that appears as the black hue of
the sun.
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III-iv-1: And its northern rays are its northern honey

cells. The Mantras of the Atharva-Veda are the bees.
The Itihasa and the Purana are the flower; and those
waters are the nectar.
III-iv-2: Those Mantras of the Atharva-Veda pressed

this Itihasa-Purana. From it, thus pressed, issued forth
as juice, fame, splendour of limbs, alertness of the
senses, virility, and food for eating.
III-iv-3: It flowed forth; it settled by the side of the

sun. Verily, this it is that appears as the deep black hue
of the sun.
III-v-1: And its upper rays are its upper honey cells.
The secret teachings are the bees. Brahman (Pranava)
is the flower. Those waters (the results of the
meditations on the Pranava) are the nectar.
III-v-2: Those secret teachings pressed this Pranava.

splendour of limbs, alertness of the senses, virility,
III-v-3: It flowed forth; it settled by the side of the
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sun. Verily, this it is that appears as the quivering in

the middle of the sun.
III-v-4: Verily, these hues are the juice of the juices,

for the Vedas are the essences and these are their
essence. These hues indeed are the nectar of the
nectars, for the Vedas are the nectar and these are their
nectar.
III-vi-1: That which is the first nectar (i.e. the red

form), that verily Vasus enjoy with Agni as their
leader. The gods, indeed, neither eat nor drink, only
with seeing this nectar are they satisfied.
III-vi-2: They enter into this very form (colour) and

out of this form they emerge.
III-vi-3: He who knows thus this nectar becomes one

of the Vasus, and with Agni as the leader, is satisfied
only with seeing this nectar. He enters into this very
form and out of this form he emerges.
III-vi-4: As long as the sun rises in the east and sets in

the west, so long does he retain the sovereignty and
the heavenly kingdom of (or similar to that of) the
Vasus.
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III-vii-1: And that which is the second nectar (i.e. the

white form), that verily the Rudras enjoy with Indra as
their leader. The gods, indeed, neither eat nor drink;
only with seeing this nectar are they satisfied.
III-vii-2: They enter into this very form and out of this
form they emerge.
III-vii-3: He who knows thus this nectar becomes one

of the Rudras, and with Indra as the leader, is satisfied
only with seeing this nectar. He enters into this very
form and out of this form he emerges.
III-vii-4: As long as the sun rises in the east and sets

in the west, even twice so long does he (the Sun) rise
in the south and set in the north and even so long does
he retain the sovereignty and the heavenly kingdom of
the Rudras.
III-viii-1: And that which is the third nectar (i.e. the

black form), that verily the Adityas enjoy with Varuna
as their leader. The gods, indeed, neither eat nor drink;
only with seeing this nectar are they satisfied.
III-viii-2: They enter into this very form and out of
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this form they emerge.
III-viii-3: He who knows thus this nectar becomes one

of the Adityas, and with Varuna as the leader, is
satisfied only with seeing this nectar. He enters into
this very form and out of this form he emerges.
III-viii-4: As long as the sun rises in the south and sets

in the north, even twice so long does he (the Sun) rise
in the west and set in the east and even so long does
the Adityas.
III-ix-1: And that which is the fourth nectar (i.e. the

deep black colour), that verily the Maruts enjoy with
Soma as their leader. The gods, indeed, neither eat nor
drink; only with seeing this nectar are they satisfied.
III-ix-2: They enter into this very form and out of this
form they emerge.
III-ix-3: He who knows thus this nectar becomes one

of the Maruts, and with Soma as the leader is satisfied
only with seeing this nectar.
III-ix-4: As long as the sun rises in the west and sets
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in the east, even twice so long does he (the Sun) rise

in the north and set in the south and even so long does
the Maruts.
III-x-1: And that which is the fifth nectar (i.e. the

quivering form within the sun), that verily the
Sadhyas enjoy with Pranava as their leader. The gods,
indeed, neither eat nor drink; only with seeing this
nectar are they satisfied.
III-x-2: They enter into this very form and out of this
form they emerge.
III-x-3: He who knows thus this nectar becomes one

of the Sadhyas, and with Pranava as the leader is
satisfied only with seeing this nectar.
III-x-4: As long as the sun rises in the north and sets

in the south, even twice so long does he (the Sun) rise
in overhead and set below and even so long does he
retain the sovereignty and the heavenly kingdom of
the Sadhyas.
III-xi-1: Then, rising from there upward, he will

neither rise nor set. He will remain alone in the
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middle. There is this verse about it:
III-xi-2: ‘Never does this happen there. Never did the

sun set there nor did it rise. O gods, by this, my
assertion of the truth, may I not fall from Brahman’.
III-xi-3: Verily, for him the sun neither rises nor sets.
He who thus knows this secret of the Vedas, for him,
there is perpetual day.
III-xi-4: Hiranyagarbha imparted this Doctrine of

Honey to Prajapati, Prajapati to Manu, and Manu to
his progeny. And the father told his eldest son
Uddalaka Aruni this very knowledge of Brahman.
III-xi-5: A father may declare to his eldest son or to

any other worthy disciple this very knowledge of
Honey.
III-xi-6: And not to any one else, even if one should

offer him this sea-girt earth filled with wealth. This
(doctrine) is certainly greater than that. This certainly
is greater than that.
III-xii-1: Gayatri indeed is all this, whatever being

exists. Speech indeed is Gayatri; for speech indeed
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sings and removes fear of all this that exists.
III-xii-2: That which is this Gayatri, even that is this

earth; for on this earth are all the beings established
and they do not transcend it.
III-xii-3: That which is this earth (as Gayatri), even

that is this, i.e. this body in respect of this person; for
these senses are indeed established in this body and
they do not transcend it.
III-xii-4: That which is the body in respect of a

person, even that is identical with) the heart within
this body; for these senses are indeed established in it
and they do not transcend it.
III-xii-5: This well-known Gayatri is four footed and

sixfold. The Gayatri Brahman is thus expressed in the
following Rik:
III-xii-6: Such is the greatness of this (Brahman called

Gayatri). The Person is even greater than this. All this
world is a quarter of Him, the other three quarters of
His constitute immortality in heaven.
III-xii-7-9: That which is (designated as) Brahman,
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even that is this Akasa outside the body. That which is

the Akasa outside the body, even that is the Akasa
inside the body. That which is the Akasa inside the
body, even that is this Akasa within the (lotus of the)
heart. This Brahman is all-filling and unchanging. He
who knows (Brahman) thus, gets all-filling and
unchanging prosperity.
III-xiii-1: Of the said heart, there are, indeed, five

doors guarded by the gods. (He who is in) that which
is the eastern door of this, is Prana. He is the eye, he is
the sun. This (Brahman called Prana) should be
meditated upon as brightness and as the source of
food. He who meditates thus, becomes resplendent
and an eater of food.
III-xiii-2: And (he who is in) that which is the

southern door of this (heart), is Vyana. He is the ear,
he is the moon. This (Brahman called Vyana) should
be meditated upon as prosperity and fame. He who
meditates thus becomes prosperous and famous.
III-xiii-3: And (he who is in) that which is the western

door of this (heart), is Apana. He is speech, he is fire.
This (Brahman called Apana) should be meditated
upon as the holy effulgence born of sacred wisdom
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and as the source of food. He who meditates thus

becomes radiant with the holy effulgence born of
sacred wisdom and also an eater of food.
III-xiii-4: And (he who is in) that which is the

northern door of this (heart), is Samana. He is the
mind, he is Parjanya (the rain-god). This (Brahman
called Samana) should be meditated upon as fame and
grace. He who meditates thus becomes famous and
graceful.
III-xiii-5: And (he who is in) that which is the upper

door of this (heart), is Udana. He is the air, he is the
Akasa. This (Brahman called Udana) should be
meditated upon as strength and nobility. He who
meditates thus becomes strong and noble.
III-xiii-6: These, verily, are the five persons under

Brahman, the sentinels of the heavenly world. He who
adores thus these five persons under Brahman, the
sentinels of the heavenly world, in his family is a hero
born. He who adores thus these five persons under
Brahman, the sentinels of the heavenly world, reaches
the heavenly world.
III-xiii-7: Again, the light of Brahman that shines
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above this heaven, above everything, above all, in the

incomparably good and the highest worlds, even this
is the light within the body of man. This light can be
seen inasmuch as one has a perception of warmth
when one touches the body. It can be heard inasmuch
as, on closing the ears, one hears something like the
sound of a chariot or the bellowing of a bull, or the
sound of a blazing fire. One should meditate on the
light as seen and heard. One who meditates on this
thus, becomes beautiful and illustrious – yea, one who
meditates thus.
III-xiv-1: Verily, all this universe is Brahman. From

Him do all things originate, into Him do they dissolve
and by Him are they sustained. On Him should one
meditate in tranquillity. For as is one’s faith, such
indeed one is; and as is one’s faith in this world, such
one becomes on departing hence. Let one, therefore,
cultivate faith.
III-xiv-2-3: He, who is permeating the mind, who has

Prana for his body, whose nature is consciousness,
whose resolve is infallible, whose own form is like
Akasa, whose creation is all that exists, whose are all
the pure desires, who possesses all the agreeable
odours and all the pleasant tastes, who exists
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pervading all this, who is without speech (and other

senses), who is free from agitation and eagerness –
this my Atman, residing in (the lotus of) the heart – is
smaller than a grain of paddy, than a barley corn, than
a mustard seed, than a grain of millet or than the
kernel of a grain of millet. This my Atman residing in
(the lotus of) the heart is greater than the earth, greater
than the sky, greater than heaven, greater than all
these worlds.
III-xiv-4: He, whose creation is all that exists, whose

are all the pure desires, who possesses all the
agreeable odours and all the pleasant tastes, who
exists pervading all this, who is without speech (and
other senses), who is free from agitation and
eagerness, He is my Atman residing in (the lotus of)
the heart; He is Brahman. On departing hence I shall
attain to His being. He alone who possesses this faith
and has no doubt about it (will obtain the result). Thus
declared Sandilya – yea, Sandilya.
III-xv-1: The chest (i.e. the universe), having the sky

as its hollow and the earth for its (curved) bottom,
does not decay. The quarters are indeed its corners and
heaven its upper lid. This well-known chest is the
container of wealth. All things rest in it.
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III-xv-2: Of that chest, the eastern quarter is named

Juhu, the southern is named Sahamana, the western is
named Rajni and the northern is named Subhuta. The
air is their calf. He who knows this air, the calf of the
quarters, thus (as immortal), never weeps in mourning
for his son. I, wishing my son’s, longevity, worship
thus this air, the calf of the quarters. May I never
weep to mourn my son.
III-xv-3: I take refuge in the imperishable chest for

such and such and such. I take refuge in Prana for
such and such and such. I take refuge in Bhuh for
such and such and such. I take refuge in Bhuvah for
such and such and such. I take refuge in Svah for such
and such and such.
III-xv-4: When I said, ‘I take refuge in Prana’, (it was

because) all these beings, whatsoever exist, are indeed
Prana. So it was in this alone that I took refuge.
III-xv-5: Then when I said, ‘I take refuge in Bhuh’, I

said only this: ‘I take refuge in the earth, I take refuge
in the sky, I take refuge in heaven’.
III-xv-6: Then when I said, ‘I take refuge in Bhuvah’,
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I said only this: ‘I take refuge in Fire, I take refuge in

Air, I take refuge in the Sun.’
III-xv-7: Then, when I said, ‘I take refuge in Svah’, I

said only this: ‘I take refuge in the Rig-Veda, I take
refuge in the Yajur-Veda, I take refuge in the Sama-
Veda’ – yea, that was what I said.
III-xvi-1: Man, truly, is the sacrifice. His (first)

twenty-four years are the morning libation, for the
metre Gayatri is made up of twenty-four syllables, and
the morning libation is related to the Gayatri metre.
With this the Vasus are connected. The Pranas indeed
are the Vasus, for they make all this stable.
III-xvi-2: During this period of life if anything (e.g.

illness) causes him pain, he should repeat: ‘O Pranas,
Vasus, unite this morning libation of mind with the
midday libation. May I who am a sacrifice not be lost
in the midst of the Vasus who are the Pranas’. He
surely recovers from that and becomes healthy.
III-xvi-3: Now, (his next) forty-four years are the mid-

day libation, (for) the metre Tristubh is made up of
forty-four syllables, and the mid-day libation is
related to the Tristubh metre. With this, the Rudras are
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connected. The Pranas indeed are the Rudras, for they

cause all this (universe) to weep.

Rudras, unite this mid-day libation of mine with the
third libation. May I, who am a sacrifice, not be lost in
the midst of the Rudras who are the Pranas’. He surely
recovers from that and becomes healthy.
III-xvi-5: Then (his next) forty-eight years are the

third libation. The metre Jagati is made up of forty-
eight syllables and the third libation is related to the
Jagati metre. With this, the Adityas are connected. The
Pranas indeed are the Adityas, for they accept all this.

Adityas, extend this third libation of mine to a full
length of life. May I, who am a sacrifice, not be lost in
the midst of the Adityas who are the Pranas.’ He
surely recovers from that and becomes healthy.
III-xvi-7: Knowing this well-known (doctrine of

sacrifice) Aitareya Mahidasa said, ‘Why do you afflict
me thus, me who cannot be so killed.’ He lived for
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one hundred and sixteen years. He, too, who knows

thus, lives in vigour for one hundred and sixteen
years.
III-xvii-1: That he (who performs the Purusha

sacrifice) feels hunger, that he feels thirst, that he does
not rejoice –all these are the initiatory rites of this
sacrifice.
III-xvii-2: And, that he eats that he drinks, that he

rejoices – all these approach Upasadas.
III-xvii-3: And, that he laughs, that he eats, that he

behaves as one of a couple – all these approach Stotra
and Sastra.
III-xvii-4: And his austerity, gifts, uprightness, non-

violence, and truthfulness – all these are the largesses
of this sacrifice.
III-xvii-5: Therefore people say ‘sosyati’ (will

procreate), and ‘asosta’ (has procreated). Again, that is
the procreation of this, and death is the Avabhrita
bath.
III-xvii-6: Ghora Angirasa expounded this well-
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known doctrine to Devaki’s son Krishna and said,

‘Such a knower should, at the time of death, repeat
this triad – "Thou art the imperishable, Thou art
unchangeable, Thou art the subtle essence of Prana".
(On hearing the above) he became thirstless. There are
these two Rik stanzas in regard to this.
III-xvii-7: (Those knowers of Brahman who have

purified their mind through the withdrawal of the
senses and other means like Brahmacharya) see
everywhere (the day – like the supreme light) of the
ancient One who is the seed of the universe, (the light
that shines in the Effulgent Brahman). May we, too
having perceived the highest light which dispels
darkness, reach it. Having perceived the highest light
in our own heart we have reached that highest light,
which is the dispeller (of water, rays of light and the
Pranas), shining in all gods – yea, we have reached
that highest light.
III-xviii-1: The mind is Brahman, thus one should

meditate – this is (the meditation) with regard to the
body (including the mind). Next, the meditation with
regard to the gods – the Akasa is Brahman, thus (one
should meditate). Both the meditations, with regard to
the body and with regard to the gods are being
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enjoined.
III-xviii-2: This same Brahman has four feet. The

organ of speech is one foot. Prana (the organ of smell)
is one foot, the eye is one foot and the ear is one foot.
This is with reference to the body. Next, with
reference to the gods. Agni is one foot, Vayu is one
foot, Aditya is one foot and the quarters are one foot.
Thus both the meditations, with reference to the body
and with reference to the gods, are enjoined.
III-xviii-3: The organ of speech is one of the four feet

of Brahman (called Mind). With the light of fire it
shines and warms. He who knows thus, shines and
warms with fame and celebrity and with the holy
effulgence born of sacred wisdom.
III-xviii-4: The organ of smell is one of the four feet

of Brahman. With the light of air it shines and warms.
He who knows thus, shines and warms with fame and
celebrity and with the holy effulgence born of sacred
wisdom.
III-xviii-5: The eye is one of the four feet of Brahman.

With the light of the sun it shines and warms. He who
knows thus, shines and warms with fame and celebrity
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and with the holy effulgence born of sacred wisdom.
III-xviii-6: The ear is one of the four feet of Brahman.

With the light of the quarters it shines and warms. He
who knows thus, shines and warms with fame and
celebrity and with the holy effulgence born of sacred
wisdom – yea, he who knows thus.
III-xix-1: The Sun is Brahman – this is the teaching.

The further explanation of this (is here given). Before
creation, this universe was non-existent. Then it
became existent. It grew; it turned into an egg; it lay
for a period of one year; (and then) it burst open. Of
the two halves of that egg-shell, one was of silver and
the other of gold.
III-xix-2: Of these, that which was of silver is this

earth. That which was of gold is heaven. That which
was the outer membrane is the mountains. That which
was the inner membrane is the mist together with the
clouds. Those which were the veins are the rivers.
That which was the water in the lower belly is the
ocean.
III-xix-3: And that which was born is the yonder sun.

After he was born, sounds of the form of loud shouts
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arose, as also all beings and all desired objects.

Therefore at his rise and his every return (or his
setting), sounds of the form of loud shouts arise, as
also all beings and all desired objects.
III-xix-4: He who knows the Sun thus and meditates

on it as Brahman, auspicious sounds will hasten to
him and continue to delight him – yea, will continue
to delight.
IV-i-1: Om. There lived Janasruti Pautrayana who

made gifts with respect, who gave liberally, and who
had much food cooked (for others). He built rest-
houses all round, thinking, ‘Everywhere people will
eat of my food’.
IV-i-2: Once at night, the swans flew along. Then one

swan addressed another swan thus, ‘Ho, Ho, O
Bhallaksa, Bhallaksa, the effulgence of Janasruti
Pautrayana has spread like the heaven. Do not come
in touch with it, lest it should scorch you.’
IV-i-3: Bhallaksa replied to him, ‘lo, how could you

so describe him as if he were Raikva with the cart ?’
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‘Of what sort is this Raikva with the cart ?’
IV-i-4: ‘Just as all the lower casts of the dice go over

to one who has won the Krita-cast, so does go over to
Raikva whatsoever good the creatures do; so also to
him who knows what Raikva knows. Such is he who
has thus been spoken of by me.’
IV-i-5-6: Janasruti Pautrayana overheard those words.

As soon as he arose, he said to the attendant, ‘Lo, did
you praise me like Raikva with the cart ?’ ‘What sort
of man is this Raikva with the cart ?’ (Janasruti
repeated the words of the swan): ‘Just as all the lower
casts of the dice go over to one who has won the
Krita-cast, so does go over to Raikva whatsoever good
the creatures do; and so also to him who knows what
Raikva knows. Such is he who has thus been spoken
of by me’.
IV-i-7: The attendant, having searched for him, came

back thinking, ‘I could not find him’. Janasruti said to
him, ‘Well, where the knower of Brahman should be
searched for there search for him’.
IV-i-8: (After searching) he came to a man sitting

under a cart and scratching eruptions on his skin and,
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sitting near him, asked him, ‘Revered sir, are you

Raikva with the cart ?’ ‘Well fellow, yes, I am’, he
admitted. Thinking ‘I have found him’, the attendant
returned.
IV-ii-1-2: On hearing this, Janasruti Pautrayana took

with him six hundred cows, a gold necklace, and a
chariot drawn by mules and went to Raikva and
addressed him thus: ‘O Raikva, (here are for you)
these six hundred cows, this gold necklace, and this
chariot drawn by mules. Now, revered sir, instruct me
about the deity whom you worship.’
IV-ii-3: The other man answered him thus: ‘Ah, O

Sudra, let this gold necklace together with the chariot
and the cows remain with you.’ Thereupon Janasruti
Pautrayana again took with him one thousand cows, a
gold necklace, a chariot drawn by mules and his
daughter and went over to Raikva.
IV-ii-4: Janasruti said to him: ‘O Raikva, (here are for

you) these one thousand cows, this gold necklace, this
chariot drawn by mules, this wife, and this village in
which you reside. Now, revered sir, please instruct
me’.
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IV-ii-5: Taking that princess to be the portal for the

conveying of knowledge, Raikva said, ‘O Sudra, you
have brought all these ! Even by this means (i.e. the
princess) you will make me talk.’ The king gave away
to him all those villages in the Mahavrisa country
known as Raikvaparna where Raikva lived. Raikva
said to him:
IV-iii-1: Air indeed is the absorber. For when a fire

goes out, it is in air that it merges; when the sun sets,
it is in air that it merges; when the moon sets, it is in
air that it merges.
IV-iii-2: When water dries up, it is in air that it

merges; for air absorbs all these. This is (the doctrine
of Samvarga) with reference to the gods.
IV-iii-3: Next is (the doctrine of Samvarga) with

reference to the body: Prana indeed is the absorber.
When one sleeps, speech merges in Prana, the eye
merges in Prana, the ear merges in Prana, the mind
merges in Prana: for Prana, indeed, absorbs all these.
IV-iii-4: These, indeed, are the two absorbers: Air

among the gods and Prana among the sense-organs.
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IV-iii-5: Once upon a time, while Kapeya Saunaka

and Kaksaseni Abhipratarin were being served with
food, a celibate student of sacred knowledge begged
of them. They did not give him anything.
IV-iii-6: The Brahmacharin said, ‘Prajapati, the one

god swallowed up the four great ones; he is the
protector of the worlds. O Kapeya, O Abhipratarin,
mortals do not see him who dwells variously. Even
from him, for whom all this food is meant, you have
withheld it.’
IV-iii-7: Kapeya Saunaka, reflecting on those words,

approached him (and said): ‘He who is the self of all
gods and the creator of all beings, who has
undecaying teeth, who is the devourer, who is the
wise one, who is himself never eaten (but) who
devours even those who are not food; and hence (the
knowers) describe his magnificence as immeasurable
– such, indeed, is the Brahman, O Brahmacharin,
whom we worship’. (Then he told the servants): ‘Give
him food’.
IV-iii-8: They gave him food. Now, these five and the
other five, together becoming ten, constitute the Krita
(dice-cast). Therefore (i.e. because the number ten
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applies to both), these ten are the food or Virat

dwelling in all the ten quarters, and these are (the
enjoyer) Krita. This Virat, of the form of ten deities,
again, is the eater of food (as Krita); by him all this is
perceived. He who sees thus, by him also all this is
perceived, and he becomes as eater of food.
IV-iv-1: Once upon a time Satyakama Jabala

addressed his mother Jabala, ‘Mother, I desire to live
the life of a celibate student of sacred knowledge in
the teacher’s house. Of what lineage am I ?’
IV-iv-2: She said to him, ‘My child, I do not know of

what lineage you are. I, who was engaged in many
works and in attending on others, got you in my
youth. Having been such I could not know of what
lineage you are. However, I am Jabala by name and
you are named Satyakama. So you speak of yourself
only as Satyakama Jabala.’
IV-iv-3: He went to Haridrumata Gautama and said, ‘I

desire to live under you, revered sir, as a
Brahmacharin; may I approach your venerable self
(for the same) ?’
IV-iv-4: Gautama asked him, ‘Dear boy, of what
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lineage are you ?’ He replied, ‘Sir, I do not know of

what lineage I am. I asked my mother; she replied, "I,
who was engaged in many works and in attending on
others, got you in my youth. Having been such, I
could not know of what lineage you are. However, I
am Jabala by name and you are named Satyakama".
So, sir, I am Satyakama Jabala.’
IV-iv-5: The teacher said to him, ‘No one who is not a

Brahmana can speak thus. Dear boy, bring the
sacrificial fuel, I shall initiate you as a Brahmacharin,
for you have not deviated from truth’. Having initiated
him, he sorted out four hundred lean and weak cows
and said, ‘Dear boy, follow them.’ While he was
driving them towards the forest Satyakama said, ‘I
shall not return till it is one thousand.’ He lived away
for a long time, till they had increased to one
thousand.
IV-v-1: Then the bull addressed him thus,

‘Satyakama !’ ‘Yes, revered sir’, thus he responded,
‘Dear boy, we have reached a thousand, take us to the
house of the teacher.’
IV-v-2: ‘Let me instruct you about one foot of

Brahman also’. ‘Please instruct me, revered sir.’ (The
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bull) said to him, ‘The eastern quarter is one part, the

western quarter is one part, the southern quarter is one
part, the northern quarter is one part. This indeed, dear
boy, is one foot of Brahman, consisting of four, named
the Radiant.
IV-v-3: ‘He who knows this one foot of Brahman

consisting of four parts thus, and meditates on it as the
Radiant, becomes radiant in this world. He who
knows this one foot of Brahman consisting of four
parts thus, and meditates on it as the Radiant, wins the
radiant regions (in the next world).’
IV-vi-1: ‘Fire will tell you of one foot of Brahman’.

At dawn of the next day he drove the cows towards
the teacher’s house. Towards evening, at the place
where those cows came together, he kindled the fire
there, penned the cows, laid on fuel and sat down near
them behind the fire, facing the east.
IV-vi-2: The fire addressed him, ‘Satyakama !’ ‘Yes,

revered sir’, he responded.
IV-vi-3: ‘Dear boy, let me instruct you about one foot

of Brahman’. ‘Please instruct me, revered sir.’ (The
fire) said to him, ‘The earth is one part, the sky is one
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part, heaven is one part, and the ocean is one part.

This indeed, dear boy, is one foot of Brahman,
consisting of four parts, named the Endless.
IV-vi-4: ‘He who knows this one foot of Brahman

Endless, becomes endless in this world. He who
parts thus, and meditates on it as the Endless, wins the
endless (undecaying) regions.’
IV-vii-1: ‘The swan will tell you of one foot of

Brahman’. At dawn of the next day, he drove the cows
towards the teacher’s house. Towards evening, at the
place where the cows came together, he kindled the
fire there, penned the cows, laid on fuel and sat down
near them behind the fire facing the east.
IV-vii-2: The swan flew to him and addressed him,

‘Satyakama !’ ‘Yes, revered sir’, he responded.
IV-vii-3: ‘Dear boy, let me instruct you about one foot

of Brahman’. ‘Please instruct me revered sir.’ (The
swan) said to him, ‘Fire is one part, the sun is one
part, the moon is one part, and lightning is one part.
This indeed, dear boy, is one foot of Brahman,
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consisting of four parts, named the Effulgent.
IV-vii-4: ‘He who knows this one foot of Brahman

Effulgent, becomes effulgent in this world. He who
parts thus, and meditates on it as the Effulgent, wins
the effulgent regions (of the sun, the moon, etc., in the
next world).’
IV-viii-1: ‘Madgu will tell you of one foot of

Brahman’. At dawn of the next day, he drove the cows
towards the teacher’s house. Towards evening at the
place where the cows came together, he kindled the
fire there, penned the cows, laid on fuel and sat down
near them behind the fire facing the east.
IV-viii-2: The Madgu bird flew to him and addressed

him, ‘Satyakama !’ ‘Yes, revered sir’, he responded.
IV-viii-3: ‘Dear boy, let me instruct you about one

foot of Brahman’. ‘Please instruct me, revered sir’.
(The Madgu bird) said to him, ‘Prana is one part, the
eye is one part, the ear is one part, and the mind is one
part. This indeed, dear boy, is one foot of Brahman,
consisting of four parts, named the Repository.
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IV-viii-4: ‘He who knows this one foot of Brahman

Repository, becomes repository (i.e. with proper
abode) in this world. He who knows this one foot of
Brahman consisting of four parts thus, and meditates
on it as the Repository, wins the repository (i.e.
extensive) regions (in the next world).’
IV-ix-1: Satyakama reached the house of the teacher.

The teacher addressed him, ‘Satyakama !’ ‘Yes,
revered sir’, he responded.
IV-ix-2: ‘Dear boy, you shine like a knower of

Brahman; who is it that has instructed you ?’
Satyakama assured him, ‘People other than men. But I
wish, revered sir, that you would expound it to me.
IV-ix-3: ‘I have definitely heard from persons like

your venerable self that the knowledge directly learnt
from one’s own teacher becomes most beneficial’.
The teacher taught him the same thing, and nothing
was omitted from this – yea, nothing was omitted.
IV-x-1: Once upon a time Upakosala Kamalayana

lived with Satyakama Jabala the life of a
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Brahmacharin. He tended his fires for twelve years.

Satyakama performed for other disciples the
ceremony of completing studies and returning home,
but did not perform the ceremony for Upakosala.
IV-x-2: The wife of the teacher said to him, ‘This

Brahmacharin has undergone severe austerities and
has tended the fires properly; you should teach him so
that the fires may not blame you.’ But the teacher
went away on a journey without instructing him.
IV-x-3: Through mental sufferings Upakosala began

to fast. The wife of the teacher said to him, ‘O
Brahmacharin, do eat; why are you not eating ?’ He
replied, ‘In this (very ordinary and disappointed) man
(i.e. myself) there are many desires running in various
directions; I am full of mental sufferings; so I shall
not eat.’
IV-x-4: Thereupon the fires said among themselves,

‘This Brahmacharin has undergone severe austerities
and has tended us properly; come let us instruct him’.
They then said to him, ‘Prana (life) is Brahman, Ka
(joy) is Brahman, Kha (ether) is Brahman’.
IV-x-5: He said, ‘I understand that Prana is Brahman;
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but I do not understand Ka and Kha.’ They said,

‘What is Ka, even that is Kha; and what is Kha, even
that is Ka’. Then the fires instructed him about Prana
(Brahman) and the Akasa within the heart related to it.
IV-xi-1: Then the Garhapatya fire instructed him:

‘Earth, fire, food and the sun (are my forms). The
person who is seen in the sun, I am he, I am he,
indeed.’
IV-xi-2: ‘He who knows it thus and meditates on it,

destroys sinful acts, wins the region (of fire), reaches
the full length of life, lives gloriously, and his
descendants never perish. We protect him in this
world and in the next, who knows it thus and
meditates on it.’
IV-xii-1: Then the Anvaharyapacana fire instructed

him: ‘Water, the quarters, the stars and the moon (are
my forms). The person who is seen in the moon, I am
he, I am he indeed.
IV-xii-2: ‘He who knows it thus and meditates on it,

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meditates on it.’
IV-xiii-1: Then the Ahavaniya fire instructed him,

‘Prana, Akasa, heaven and lightning (are my forms).
The person who is seen in the lightning, I am he; I am
he, indeed.
IV-xiii-2: ‘He who knows it thus and meditates on it,

meditates on it.’
IV-xiv-1: The fires said, ‘O Upakosala, dear boy, to

you (are revealed) this knowledge of the fires and the
knowledge of the Atman; but the teacher will tell you
the way.’ His teacher came back. The teacher
addressed him ‘Upakosala !’
IV-xiv-2: ‘Yes, revered sir’, he responded. ‘Dear boy,

your face shines like that of a knower of Brahman !
who is it that has instructed you ?’ ‘Who should
instruct me sir ?’, said he. Here he concealed the truth,
as it were. ‘For this reason it is that though they were
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(formerly) otherwise they are now this wise’. So

saying, he hinted at the (part played by the) fires in
this matter. ‘What did they tell you, dear boy ?’
IV-xiv-3: ‘This’, thus he acknowledged. ‘Dear boy,

they have told you about the regions only; but I shall
tell you the object of your desire (i.e. Brahman). Just
as water does not cling to the lotus-leaf, so also sin
does not cling to him who knows Brahman thus’.
‘Revered sir, please instruct me further’. (The teacher)
said to him:
IV-xv-1: ‘This person who is seen in the eye, he is the

Atman’, said the teacher; ‘this is the immortal, the
fearless. This is Brahman. Hence, even if one
sprinkles clarified butter or water into the eye, it goes
away to the edges.’
IV-xv-2: ‘The knowers of Brahman call him as the

centre of blessings; for all blessings come together in
him. All blessings come together in him who knows
thus.’
IV-xv-3: ‘He, again, is the vehicle of blessings; for he

carries all blessings. He who knows it thus carries all
blessings. He who knows it thus carries all blessings.’
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IV-xv-4: ‘He again, is the vehicle of light; for he

shines in all the regions. He who knows it thus shines
in all the regions.’
IV-xv-5: ‘Now, as for such persons, whether the

cremation rites are performed or not, they go to light;
from light to the day; from the day to the bright
fortnight; from the bright fortnight to those six months
during which (the sun) rises towards the north; from
the months to the year; from the year to the sun; from
the sun to the moon; from the moon to the lightning.
(From the region of Brahman) a person, who is other
than human, (comes and) causes them existing there,
to realize Brahman. This is the path of the gods and
the path to Brahman. Those who go by this path do
not return to this human whirlpool – yes, they do not
return.’
IV-xvi-1: He who blows (i.e. air) is indeed the

sacrifice, he, moving along, purifies all this. And
because moving along he purifies all this, he is the
sacrifice. Mind and speech are the two paths of this
sacrifice.
IV-xvi-2-3: One of these two paths, the Brahman
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priest embellishes with the mind. The Hotir, Adhvaryu

and Udgatir priests embellish the other with speech.
After the Prataranuvaka (the morning recitation) is
commenced, and before the Paridhaniya Rik is begun,
if the Brahman priest speaks out (breaking silence),
then he embellishes only one path (viz. Speech) and
the other is injured. Just as a man walking with one
leg, or a chariot moving with one wheel suffers injury,
so also that sacrifice of this one suffers injury, and
when the sacrifice suffers injury, the sacrificer also
suffers injury. For having completed the (defective)
sacrifice, he becomes a worse sinner.
IV-xvi-4: But, after the Prataranuvaka is commenced

and before the Paridhaniya Rik is begun, if the
Brahman priest does not break his silence then both
the paths are embellished; and neither one is injured.
IV-xvi-5: And just as a man walking with both the

legs, or a chariot moving with both the wheels,
remains intact, so also the sacrifice of this one
remains intact. If the sacrifice remains intact, the
sacrificer also remains intact. He becomes great by
performing the sacrifice.
IV-xvii-1: Prajapati brooded on the worlds. From
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them thus brooded upon, he extracted their essences;

fire from the earth, air from the sky and the sun from
heaven.
IV-xvii-2: He brooded on these three deities. From

them thus brooded upon, he extracted their essences:
the Riks from fire, the Yajus-mantras from air, and the
Saman from the sun.
IV-xvii-3: He brooded on the three Vedas. From them

thus brooded upon, he extracted their existences;
Bhuh from the Riks, Bhuvah from the Yajus-mantras
and Svah from the Samans.
IV-xvii-4: Therefore if the sacrifice is rendered

defective on account of the Riks, then with the Mantra
‘Bhuh Svaha’, (the Brahman priest) should offer an
oblation in the Garhapatya fire. Thus verily, through
the essence of the Riks, through the virility of the
Riks, he makes good the injury of the sacrifice in
respect of the Riks.
IV-xvii-5: And if the sacrifice is rendered defective on

account of the Yajus, then with the Mantra ‘Bhuvah
Svaha’, (the Brahman priest) should offer an oblation
in the Daksinagni. Thus verily, through the essence of
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the Yajus-mantras, through the virility of the Yajus-

mantras, he makes good the injury of the sacrifice in
respect of the Yajus-mantras.
IV-xvii-6: And if the sacrifice is rendered defective on

account of the Samans, then with the Mantra ‘Svah
Svaha’ (the Brahman priest) should offer an oblation
to the Ahavaniya fire. Thus verily, through the essence
of the Samans, through the virility of the Saman, he
makes good the injury of the sacrifice in respect of the
Samans.
IV-xvii-7-8: Just as one would join gold with salt,

silver with gold, tin with silver, lead with tin, iron
with lead, wood with iron, and wood with leather,
even so does (the Brahman priest) make good the
injury of the sacrifice through the virility of these
regions, of these deities, and of the three Vedas. That
sacrifice indeed is healed where there is a Brahman
priest knowing thus.
IV-xvii-9: That sacrifice indeed becomes inclined to

the north, where there is a Brahman priest knowing
thus. It is in reference to the Brahman priest knowing
thus that there is this song: ‘Whence-so-ever the
sacrifice comes back, thither verily does the Brahman
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priest go (to remedy)’.
IV-xvii-10: Just as the mare protects (the soldier),

even so the silent Brahman priest is the only priest
who protects the people engaged in rituals. The
Brahman priest who knows thus verily protects the
sacrifice, the sacrificer, and all the priests. Hence one
should appoint as a Brahman priest only him who
knows thus, not one who does not know thus – yea,
not one who does not know thus.
V-i-1: Om, Verily, he who knows the eldest and the

best, surely becomes the eldest and the best. Prana is
indeed the eldest and the best (of the organs).
V-i-2: Verily, he who knows the richest, becomes the

richest among his own people. Speech is indeed the
richest.
V-i-3: Verily, he who knows the stable basis, becomes

stabilized in this world and in the next. The eye is
indeed the stable basis.
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V-i-4: Verily, he who knows prosperity, attains all

desires, both divine and human. The ear is indeed
prosperity.
V-i-5: Verily, he who knows the abode, becomes the

abode of his people. The mind is indeed the abode.
V-i-6: Now, once the five senses disputed among

themselves about their personal superiority, saying ‘I
am superior’.
V-i-7: Those senses approached the father Prajapati

and said to him, ‘Revered sir, who is the best amongst
us ?’ He replied, ‘He amongst you is the best on
whose departure the body would appear its worst, as it
were.’
V-i-8: Speech departed. Staying a year out, it came

back and asked, ‘How have you been able to live
without me ?’ (The others replied,) ‘Just like the
dumb, though not speaking, yet living with the breath,
seeing with the eyes, hearing with the ear and thinking
with the mind.’ (At this) speech entered (the body).
V-i-9: The eye departed. Staying a year out, it came

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without me ?’ (The others replied,) ‘Just like the blind,

though not seeing, yet living with the breath, speaking
with the organ of speech, hearing with the ear and
thinking with the mind.’ (At this) the eye entered (the
body).
V-i-10: The ear departed. Staying a year out, it came

without me ?’ (The others replied,) ‘Just like the deaf,
though not hearing, yet living with the breath,
speaking with the organ of speech, seeing with the eye
and thinking with the mind.’ (At this) the ear entered
(the body).
V-i-11: The mind departed. Staying a year out, it came

without me ?’ (The others replied,) ‘Just like infants
without developed minds, yet living with the breath,
speaking with the organ of speech, seeing with the eye
and hearing with the ear.’ (At this) the mind entered
(the body).
V-i-12: Then, as the Prana was about to depart, it

uprooted the other senses just as a horse of mettle
would uproot the pegs to which it is tethered. They all
then came to it and said, ‘O revered sir, be our lord,
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you are the best amongst us; do not depart from the
body.’
V-i-13: Then speech said to that one, ‘Just as I am the

richest, in the same manner are you also the richest’.
Then the eye said to that one, ‘Just as I am the stable
basis, in the same manner are you also the stable
basis’.
V-i-14: Then the ear said to that one, ‘Just as I am

prosperity, in the same manner are you also
prosperity.’ Then the mind said to that one, ‘Just as I
am the abode, in the same manner are you also the
abode.’
V-i-15: Verily, people do not call them as organs of

speech, nor as eyes, nor as ears, nor as minds. But
they call them only as Pranas; for the Prana indeed is
all these.
V-ii-1: He (the Prana) asked, ‘What will be my food?’

‘Whatever there is here, even (the food) of dogs and
birds’, replied the senses. Whatever is eaten, all that is
the food of Ana. The name "Ana’ indeed is self-
evident. For him who knows thus there is nothing that
is not food.
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V-ii-2: He asked, ‘What will be my garments ?’

‘Water’, replied the senses. Therefore, indeed, those
who are about to eat, cover it, both before and after,
with water. (He who knows thus) becomes the
obtainer of clothes and of upper garments.
V-ii-3: Satyakama Jabala imparted this (doctrine of

Prana) to Gosruti, the son of Vyaghrapada, and said,
‘If anyone should impart this even to a dry stump,
then branches would certainly shoot and leaves would
sprout from it’.
V-ii-4: Next, if that knower of Prana desires to attain

greatness, then having consecrated himself on the new
moon day, he should, on the full moon night, stir up in
a vessel of curd and honey the mash of all herbs and
then offer an oblation into the fire on the spot
prescribed for offerings, with the Mantra, ‘Svaha to
the eldest and the best’, and throw what remains
attached to the ladle into the mash-pot.
V-ii-5: With the Mantra "Svaha to the richest’, he

should offer an oblation into the fire on the spot
prescribed for offerings, and throw what remains
attached to the ladle into the mash-pot. With the
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Mantra ‘Svaha to what is stable’, he should offer an

oblation into the fire on the spot prescribed for
offerings, and throw what remains attached to the
ladle into the mash-pot. With Mantra ‘Svaha to
prosperity’, he should offer an oblation into the fire on
the spot prescribed for offerings, and throw what
remains attached to the ladle into the mash-pot. With
the Mantra ‘Svaha to the abode’, he should offer an
oblation into the fire on the spot prescribed for
offerings, and throw what remains attached to the
ladle into the mash-pot.
V-ii-6: Then, moving a little away and taking the

mash-pot in his hands, he should recite (the Mantra):
‘You are Ama by name, for all this (universe) rests
with you. He (i.e. you as Prana) is the eldest, the best,
the effulgent, and sovereign. May he (i.e. you as
Prana) lead me to the eldest age, to the best position,
to effulgence, and to sovereignty. Verily I wish to
become all this.’
V-ii-7: Then, reciting this Rik-mantra, foot by foot, he

should sip. ‘We pray for that food pertaining to the
Progenitor’, saying this (line) he should sip. ‘We pray
for the food of the effulgent one’, saying this he
should sip. ‘(Which is) the best and all-sustaining’,
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saying this he should sip. We readily meditate upon

(the form of the deity) Bhaga’, saying this and
washing the pot shaped like a Kamsa (goblet) or a
Camasa (cup), he should drink all. Then he should lie
down behind the fire on a skin or on the ground,
controlling speech and mind. If he should see a
woman (in a dream), he should know that his rite has
succeeded.
V-ii-8: There is this verse about it: During the

performance of the rites for desired results if the
performer sees a woman in a dream, then he should
recognize fulfilment in this vision in a dream – yea, in
this vision in a dream.
V-iii-1: Once Svetaketu, the grandson of Aruna, came

to the assembly of the Panchalas. Pravahana, the son
of Jivala, enquired of him, ‘My boy, has your father
instructed you ?’ ‘He has indeed, revered sir’.
V-iii-2: ‘Do you know where created beings go above

from here ?’ No, revered sir’. ‘Do you know the place
of parting of the two paths – the path of the gods and
the path of the fathers ?’ ‘No, revered sir’.
V-iii-3: ‘Do you know why the other world is not
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filled up ?’ ‘No, revered sir’. ‘Do you know how, at

the fifth oblation, the liquid oblations (or unseen
results of action) come to be designated as man ?’
‘No, indeed, revered sir’.
V-iii-4: ’Then why did you say, "I have been

instructed" ? Foz, how can he who does not know
these things say, "I have been instructed" ?’ He was
distressed and came to his father’s place and said to
him, ‘Revered Sir, wiuhout having instructed me
properly you said, "I have instructed you".’
V-iii-5: ‘That nominal Kshatriya asked me five

questions, and I was not able to answer even one of
them’. The father said, ‘Even as you have spoken to
me about them, so do I not know even one of them. If
I had known them, why should I not have toll you ?’
V-iii-6: Then Gautama went to the king’s place. When

he arrived, the king made reverential offerings to him.
In the morning he presented himself to the king when
he was in the assembly. The king said to him, ‘O
revered Gautama, please ask for a boon of human
wealth’. He replied, ‘O king, let the human wealth
remain with you, tell me those words which you
spoke to my boy’. The king was perturbed.
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V-iii-7: The king commanded him, ‘Stay here for a

long time.’ At the end of the period he said to him,
‘Even as you told me, O Gautama, prior to you, this
knowledge never went to the Brahmanas. This is why
the expounding of this knowledge belonged to the
Kshatriyas in earlier times in all the worlds’. Then he
instructed him.
V-iv-1: The world yonder is indeed the fire, O

Gautama. Of that, the sun is the fuel, the rays are the
smoke, the day is the flame, the moon is the embers,
and the stars are the sparks.
V-iv-2: Into this fire the deities offer the oblation of

faith. Out of that oblation King Soma arises.
V-v-1: Parjanya is indeed the fire, O Gautama. Of

that, the air is the fuel, the cloud is the smoke, the
lightning is the flame, the thunderbolt is the embers,
and the rumblings of thunder are the sparks.
V-v-2: Into this fire the deities offer the oblation of

King Soma. Out of that oblation rain arises.
V-vi-1: The earth indeed is the fire, O Gautama. Of
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that, the year, is the fuel, Akasa is the smgke, night is

the flame, the directions are the embers, and the
intermediate directions are the sparks.
V-vi-2: Into this fire the deities offer the oblation of

rain. Out of that oblation food (in the shape of corn)
arises.
V-vii-1: Man indeed is the fire, O Gautama. Of that,

speech is the fuel, Prana is the smoke, the tongue is
the flame, the eye is the embers, and the ear is the
sparks.
V-vii-2: Into this fire the deities offer the oblation of

food. Out of that oblation the seed arises.
V-viii-1-2: Woman indeed is the fire, O Gautama. Into

this fire the deities offer the oblation of the seed. Out
of that oblation the foetus arises.
V-ix-1: Thus at the fifth oblation, (the oblation called)

water comes to be designated as man. That foetus,
covered with membrane, lies for nine or ten months,
and is then born.
V-ix-2: Being born, he lives whatever the length of his
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life may be. When he is dead (to attain the world) as

ordained, they carry him from here (for cremation) to
fire itself from which alone he came and from which
he arose.
V-x-1-2: Among them, those who know thus (this

knowledge of the five fires) and those who are
devoted to faith and austerity in the forest – they go to
light; from light to the day, from the day to the bright
fortnight, from the bright fortnight to those six months
during which the sun travels northward; from the
months to the year, from the year to the sun, from the
sun to the moon and from the moon to the lightning.
(From the region of Brahman) a person, who is other
than human, (comes and) causes them, existing there,
to attain Brahman. This is the path of the gods.
V-x-3: But those who living in villages (as

householders) practise sacrifices and works of public
utility and gift, go to smoke, from smoke to night,
from night to the dark fortnight, from the dark
fortnight to those months during which the sun travels
southward. From there they do not reach the year (like
those going the path of the gods).
V-x-4: From the months, (they go) to the region of the
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fathers, from the region of the fathers to Akasa, from

Akasa to the moon. This (i.e. this moon) is King Soma
(the king of the Brahmanas). This is the food of the
deities. This the deities eat.
V-x-5: Residing in that (region of the moon) till they

have exhausted (the results of action) they then return
again the same way as they came (by the path that is
being mentioned). They come to Akasa, and from
Akasa to air. Having become air, they become smoke.
Having become smoke they become the white cloud.
V-x-6: Having become the white cloud, they become

the (rain-bearing) cloud. Having become the cloud
they fall as rain. Then they are born in this world as
rice and barley, herbs and trees, sesamum plants and
beans. But the release from these is more difficult, for
whoever eats the food and sows the seed, they become
like him only.
V-x-7: Among them, those who have good residual

results of action here (earned in this world and left as
residue after the enjoyment in the region of the
moon), quickly reach a good womb, the womb of a
Brahmana, or of a Kshatriya or of a Vaisya. But those
who have bad residual results of action quickly reach
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an evil womb, the womb of a dog or of a hog or of a

Chandala.
V-x-8: Then, by neither of these two paths, do they go.

They, as small creatures, keep repeatedly revolving,
subject to the saying ‘Be born and die’. This is the
third state. Therefore that region (of the moon) is
never filled up. Hence one should be disgusted (with
this state). There is this verse about it.
V-x-9: One who steals gold, one who drinks wine, one
who dishonours the teacher’s bed, and one who
injures a Brahmana – all these four fall, as also the
fifth one who associates with them.
V-x-10: Moreover, he who knows (worships) these

five fires thus, even though he associates with those
sinners, is not tainted by sin. He who knows these
thus becomes cleansed and pure and obtains the
meritorious world – yea, he who knows thus.
V-xi-1: Pracinasala the son of Upamanyu, Satyayajna

the son of Pulusa, Indradyumna the son of Bhallavi,
Jana the son of Sarkaraksa, and Budila the son of
Asvatarasva – these five great householders and great
Vedic scholars, having come together, held a
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discussion on ‘What is our Atman ? What is

Brahman ?’
V-xi-2: They reflected among themselves, ‘Revered

sirs, Uddalaka, the son of Aruna, knows well this
Vaisvanara Atman. Well, let us go to him’. And they
went to him.
V-xi-3: Uddalaka reflected, ‘These great householders

and great Vedic scholars are going to uestion me; but
possibly I shall not be able to tell them everything.
However, I shall direct them to another teacher’.
V-xi-4: Uddalaka said to the, ‘Revered sirs, at present,

Asvapati, the son of Kekaya, is studying this
Vaisvanara Atman. Well, let us go to him’. Then they
went to him.
V-xi-5: When they arrived, the king arranged for each

of them separately a welcome with suitable rites. Next
morning, on rising, he said to them, ‘In my kingdom
there is no thief, no miser, no drunkard, no man who
has not installed the fire, no ignorant person, no
adulterer, so how can there be any adulteress ?
Revered sirs, I am going to perform a sacrifice. In that
as much wealth, sirs, as I give to each single priest,
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shall I give to you also. Revered sirs, please remain’.
V-xi-6: They said, ‘The purpose for which a man goes

(to another), on that alone he should speak to him.
You are, at present, studying the Vaisvanara Atman,
please tell us of that.
V-xi-7: The king said to them, ‘I shall answer you in

the morning’. In the morning, they approached him
with sacrificial fuel in their hands. The king, without
receiving them as initiated pupils, spoke thus:
V-xii-1: ‘O Aupamanyava, what is the Atman on

which you meditate ?’ He replied, ‘Heaven only, O
venerable king’. The king said, ‘This that you
meditate upon as Atman is the Vaisvanara Atman
known as "the highly luminous". Therefore in your
family are seen the Suta, Prasuta and Asuta libations
of Soma-juice.’
V-xii-2: ‘So you eat food and see what is dear. One
who meditates on this Vaisvanara Atman thus, eats
food and sees what is dear, and there is in his family
the holy effulgence born of sacred wisdom. But this is
only the head of the Atman. If you had not come to
me your head (a portion) would have fallen down.’
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SAMA-VEDA
V-xiii-1: Then the king said to Satyayajna Paulusi, ‘O

Pracinayogya, what is that Atman on which you
meditate ?’ He replied, ‘The sun only, O venerable
king’. The king said, ‘This that you meditate upon as
Atman is the Vaisvanara Atman known as "the
multiform". Therefore in your family are seen all
kinds of enjoyable things.
V-xiii-2: ‘So, for you are provided a chariot drawn by

mules, maid-servants and a gold necklace; so you eat
food and see what is dear. One who thus meditates
upon this Vaisvanara Atman, eats food and sees what
is dear, and there is in his family the holy effulgence
born of sacred wisdom. But this is only the eye of the
Atman. If you had not come to me you would have
become blind.’
V-xiv-1: Then the king said to Indradyumna

Bhallaveya, ‘O descendant of Vyaghrapada, what is
that Atman on which you meditate ?’ He replied, ‘Air
only, O venerable king.’ The king said, ‘This that you
meditate upon as Atman is the Vaisvanara Atman
known as "the diversely coursed". Therefore from
diverse directions offerings come to you, and various
rows of chariots follow you.
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SAMA-VEDA
V-xiv-2: ‘So you eat food and see what is dear. One
who thus meditates upon this Vaisvanara Atman eats
only the Prana of the Atman. If you had not come to
me your Prana would have departed’.
V-xv-1: Then the king said to Jana, ‘O Sarkaraksya,

what is that Atman on which you meditate ?’ He
replied, ‘Akasa only, O venerable king’. The king
said, ‘This that you meditate upon as Atman is the
Vaisvanara Atman known as "the manifold".
Therefore are your offspring and wealth manifold.
V-xv-2: ‘So you eat food and see what is dear. One
who thus meditates upon this Vaisvanara Atman, eats
only the trunk of the Atman. If you had not come to
me your trunk would have been shattered’.
V-xvi-1: Then the king said to Budila Asvatarasvi, ‘O

Vaiyaghrapadya, what is that Atman on which you
meditate ?’ He replied, ‘Water only, O venerable
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wealth". Therefore are you endowed with wealth and
bodily strength.
V-xvi-2: ‘So you eat food and see what is dear. One
only the lower belly of the Atman. If you had not
come to me your lower belly would have burst’.
V-xvii-1: Then the king said to Uddalaka Aruni, ‘O

Gautama, what is that Atman on which you
meditate ?’ He replied, ‘The earth only, O venerable
foundation". Therefore are you well-founded in
offspring and cattle’.
V-xvii-2: ‘So you eat food and see what is dear. One
only the feet of the Atman. If you had not come to me
your feet would have withered away’.
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V-xviii-1: The king said to them, ‘All of you (with

partial knowledge) eat food knowing the Vaisvanara
Atman differently, as it were. But one who thus
meditates upon this Vaisvanara Atman as a whole,
consisting of parts and self-conscious, eats food in all
the worlds, in all the beings, and in all the selves.
V-xviii-2: Of the aforesaid Vaisvanara Atman, the

head is ‘the highly luminous’, the eye is ‘the
multiform’, the breath is ‘the diversely coursed’, the
trunk is ‘the vast’, the lower belly is the ‘wealth’, the
feet are the earth (‘the foundation’). (Of the enjoyer as
Vaisvanara) the chest is the altar, the hairs on the chest
are the Kusa grass, the heart is the Garhapatya fire,
the mind is the Anvaharyapacana fire, and the mouth
is the Ahavaniya fire.
V-xix-1: Therefore, the food that comes first should be

an object of oblation. That eater, when he offers the
first oblation, should offer it with the Mantra ‘Svaha
to Prana’; thereby Prana is satisfied.
V-xix-2: 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 the sun is satisfied.
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Through its satisfaction the eater himself is satisfied.

(He is satisfied) also with offspring, cattle, food, lustre
and the holy effulgence born of sacred wisdom.
V-xx-1: Then, when he offers the second oblation, he

should offer it with the Mantra ‘Svaha to Vyana’;
thereby Vyana is satisfied.
V-xx-2: 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 moon and the
quarters is satisfied. Through its satisfaction the eater
himself is satisfied. (He is satisfied) also with
offspring, cattle, food, lustre and the holy effulgence
born of sacred wisdom.
V-xxi-1: Then, when he offers the third oblation, he

should offer it with the Mantra ‘Svaha to Apana’;
thereby Apana is satisfied.
V-xxi-2: Apana being satisfied, speech is satisfied;

speech being satisfied, fire is satisfied; fire being
satisfied, the earth is satisfied; the earth being
satisfied, whatever is under the earth and fire is
satisfied. Through its satisfaction the eater himself is
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SAMA-VEDA
satisfied. (He is satisfied) also with offspring, cattle,

food, lustre and the holy effulgence born of sacred
wisdom.
V-xxii-1: Then, when he offers the fourth oblation, he

should offer it with the Mantra ‘Svaha to Samana’;
thereby Samana is satisfied.
V-xxii-2: Samana being satisfied, the mind is

satisfied; the mind being satisfied, Parjanya (rain god)
is satisfied; Parjanya being satisfied, lightning is
satisfied; lightning being satisfied, whatever is under
lightning and Parjanya is satisfied. Through its
satisfaction the eater himself is satisfied. (He is
satisfied) also with offspring, cattle, food, lustre and
the holy effulgence born of sacred wisdom.
V-xxiii-1: Then, when he offers the fifth oblation, he

should offer it with the Mantra ‘Svaha to Udana’;
thereby Udana is satisfied.
V-xxiii-2: Udana being satisfied, the skin is satisfied;

the skin being satisfied, the air is satisfied; the air
being satisfied, Akasa is satisfied; Akasa being
satisfied, whatever is under the air and Akasa is
satisfied. Through its satisfaction the eater himself is
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satisfied. (He is satisfied) also with offspring, cattle,

food, lustre and the holy effulgence born of sacred
wisdom.
V-xxiv-1: If anyone, without knowing this, offers the

Agnihotra, it would be just a man removing the live
embers and pouring the oblation on the ashes.
V-xxiv-2: But if one, knowing it thus, offers the

Agnihotra to Prana his oblation is poured into all the
worlds, all the beings, and all the selves.
V-xxiv-3: So, even as reed-cotton when laid on the

fire is burnt up, so are burnt up all the sins of this one
who knowing it thus offers the Agnihotra.
V-xxiv-4: Therefore, even if one, who knows thus,

offers the remnant of his food to a Chandala, then also
that food becomes his offering to the Vaisvanara
Atman only. There is this verse about it.
V-xxiv-5: As, in this world, hungry boys gather round

their mother, even so all the creatures wait upon the
Agnihotra.
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VI-i-1: Om. Once upon a time there was one

Svetaketu, the grandson of Aruna. His father said to
him, ‘O Svetaketu, live the life of a Brahmacharin.
Dear boy, there never is anyone in our family who
does not study and is only nominally a Brahmana.’
VI-i-2-3: Having gone (to the teacher’s house) when

twelve years old, he came back when he was twenty-
four old, having studied all the Vedas, conceited,
arrogant and regarding himself as very learned. His
father said to him, ‘Svetaketu, dear boy, you, I see, are
conceited, arrogant, regarding yourself as very
learned; did you ask for that teaching (about the
Supreme Brahman) through which what is unheard
becomes heard, what is unthought becomes thought
of, what is unknown becomes known ?’ ‘Of what
nature, revered sir, is that teaching ?’
VI-i-4: ‘Dear boy, just as through a single clod of clay

all that is made of clay would become known, for all
modifications is but name based upon words and the
clay alone is real;
VI-i-5: Dear boy, just as through a single ingot of

gold, all that is made of gold would become known,
for all modification is but name based upon words and
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the gold alone is real;
VI-i-6: Dear boy, just as through a single nail-parer all

that is made of iron would become known, for all
modification is but name based upon words and the
iron alone is real – such, dear boy, is that teaching.’
VI-i-7: ‘Surely, my revered teachers did not know it,

for if they had known, why should they not have told
it to me ? However, revered father, teach it to me’. ‘Be
it so, dear boy’, said (the father).
VI-ii-1: ‘In the beginning, dear boy, this was Being

alone, one only, without a second. Some say that, in
the beginning, this was Non-being alone, one only,
without a second. From that Non-being arose Being.’
VI-ii-2: Aruni said, ‘But now, indeed, dear boy, could

it be so ? How could Being arise from Non-being ? In
truth, dear boy, in the beginning (before creation),
there was Being alone, one only, without a second.
VI-ii-3: ‘That Being willed, "May I become many,

may I grow forth." It created fire. That fire willed,
"May I become many, may I grow forth". It created
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water. Therefore whenever a man grieves or perspires,

then it is from fire that water issues.
VI-ii-4: ‘That water willed, "May I become many,

may I grow forth." It created food. Therefore
wherever it rains, abundant food grows there; it is
from water that food for eating is produced.
VI-iii-1: ‘Of the aforesaid beings there are only three

origins: those born from eggs, born from living
beings, and born from sprouts.
VI-iii-2: ‘That deity willed, ‘Well, let me, entering

into these three deities through this living self
(Jivatman), differentiate name and form.
VI-iii-3: "Of these, let me make each one triplicated",

willing thus, this deity entered into these three deities
through this living self and differentiated names and
forms.
VI-iii-4: ‘It made each one of them threefold. But,

dear boy, how each of these three deities becomes
threefold (outside the body), know that from me.
VI-iv-1: ‘In fire, the red colour is the colour of fire;
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SAMA-VEDA
that which is white belongs to water and that which is

black belongs to food (earth). Thus vanishes (the idea
of) the quality of fire from fire; for all modification is
but name based upon words, only the three forms are
real.
VI-iv-2: ‘In the sun, the red colour is the colour of

fire, that which is white belongs to water and that
which is black belongs to earth. Thus vanishes (the
idea of) the quality of the sun from the sun; for all
modification is but name based upon words, only the
three forms are real.
VI-iv-3: ‘In the moon, the red colour is the colour of

idea of) the quality of the moon from the moon; for all
VI-iv-4: ‘In lightning, the red colour is the colour of

idea of) the quality of lightning from lightning; for all
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SAMA-VEDA
VI-iv-5: ‘It was indeed on knowing this (triplication)

that the ancient great householders and great Vedic
scholars said, ‘There is, at present, nothing that
anyone would point out to us as unheard, unthought or
unknown"; for from these they understood everything.
VI-iv-6: ‘Whatever else appeared red, that also they

knew to be the colour of (untriplicated) fire; whatever
appeared white, that also they knew to be the colour
of water; whatever appeared black, that also they
knew to be the colour of earth.
VI-iv-7: ‘Whatever appeared to be unknown, that also

they knew to be a combination of these very deities.
But, dear boy, know from me how, on reaching man,
each of these three deities becomes threefold.
VI-v-1: ‘Food, when eaten, becomes divided into

three parts. What is its grossest ingredient, that
becomes faeces; what is the middling ingredient, that
becomes flesh; and what is the subtlest ingredient, that
becomes mind.
VI-v-2: ‘Water, when drunk, becomes divided into

three parts. What is its grossest ingredient, that
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becomes urine; what is the middling ingredient, that

becomes blood; and what is the subtlest ingredient,
that becomes Prana.
VI-v-3: ‘Fire, when eaten, becomes divided into three

parts. What is its grossest ingredient, that becomes
bone; what is the middling ingredient, that becomes
marrow; and what is the subtlest ingredient, hat
becomes speech.
VI-v-4: ‘Hence, dear boy, mind is made up of food,

Prana is made up of water, and speech is made of fire.
‘Explain it further to me, revered sir’. ‘Be it so, dear
boy’, said the father.
VI-vi-1: ‘Dear boy, of the curd that is being churned

that which is the subtlest part rises upwards and that
becomes butter.
VI-vi-2: ‘So also, dear boy, of the food that is eaten

that which is the subtlest part rises upwards and that
becomes the mind.
VI-vi-3: ‘Dear boy, of the water that is drunk that

which is the subtlest part rises upwards and that
becomes Prana.
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SAMA-VEDA
VI-vi-4: ‘Dear boy, of the fire that is eaten that which

is the subtlest part rises upwards and that becomes
speech.
VI-vi-5: ‘Hence, dear boy, mind is made up of food,

Prana is made up of water, and speech is made up of
fire’. ‘Explain it further to me, revered sir’. ‘Be it so,
dear boy’, said the father.
VI-vii-1: ‘Dear boy, man consists of sixteen parts. Do

not eat for fifteen days; drink as much water as you
like. Prana is made up of water, and the Prana of one
who drinks water is not cut off.
VI-vii-2: Svetaketu did not eat for fifteen days. Then

he approached him saying, ‘What shall I say ?’ The
father said, ‘The Riks, the Yajus, and the Samans, dear
boy.’ ‘They do not at all arise in me, sir’.
VI-vii-3: The father said to him, ‘Dear boy, just as a

single ember of the size of a firefly, left over from a
large burning fire, cannot burn any more than that,
even so, dear boy, of your sixteen parts only one part
is left over, now by means of that you cannot perceive
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the Vedas. Eat, then you will understand me’.
VI-vii-4: He ate and then approached his father.

Whatever he asked him, he answered them all.
VI-vii-5-6: The father said to him, ‘Dear boy, just as

when a single ember of the size of a firefly left over
from a large burning fire, is made to blaze up by
adding straw and it burns much more than before,
even so, dear boy, of your sixteen parts, only one part
remained, and that being nourished by food, has been
made to blaze up; and by that you perceive the Vedas
now. Hence, dear boy, the mind is made up of food,
the Prana is made up of water, and speech is made up
of fire. From his words, (Svetaketu) understood it –
yea, he understood it.
VI-viii-1: Once Uddalaka Aruni said to his son

Svetaketu, ‘Dear boy, know from me the true nature
of sleep. When a man is said to be sleeping, then, dear
boy, he has become united with Being and has
attained his own nature. Hence people speak of him as
sleeping, for them he has attained his own nature.
VI-viii-2: ‘Just as a bird tied to a string, after flying in

various directions and finding no resting place
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elsewhere, takes refuge at the very place where to it is

tied, even so, dear boy, that mind, after flying in
various directions and finding no resting place
elsewhere, takes refuge in Prana alone; for the mind,
dear boy, is tied to Prana.
VI-viii-3: ‘Dear boy, know from me (the true nature

of) hunger and thirst. When a man is said to be
hungry, then (it is to be understood that), water is
leading away what has been eaten; (therefore water
may be designated as hunger). Just as people speak of
the leader of cows, the leader of horses, and the leader
of men, even so they speak of water as the leader of
food. Hence, dear boy, know this shoot (the body) to
be put forth (by a root), for it cannot be without a root.
VI-viii-4: ‘Where could its root be apart from food ?
Even so, dear boy, with food as the shoot, look for
water as the root; with water as the shoot, dear boy,
look for fire as the root; with fire as the shoot, dear
boy, look for Being as the root. All these creatures,
dear boy, have Being as their root, have Being as their
abode, and have Being as their support.
VI-viii-5: ‘Again, when a man is said to be thirsty,

then (it is to be understood that), fire is leading away
what has been drunk: (therefore fire may be
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SAMA-VEDA
designated as thirst). Just as people speak of the leader

of cows, the leader of horses, and the leader of men,
even so they speak of that fire as the leader of water.
Hence, dear boy, know this shoot (water) to be put
forth (by a root), for it cannot be without a root.
VI-viii-6: ‘Where could its root be apart from water ?

Dear boy, with water as the shoot, look for fire as the
root; with fire as the shoot, look for Being as the root.
All these creatures, dear boy, have Being as their root,
have Being as their abode, and have Being as their
support. How dear boy, each of these three deities, on
reaching man, becomes threefold has been explained
to you earlier. When this man is about to depart, dear
boy, his speech merges in the mind, mind in Prana,
Prana in fire and fire in the supreme deity.
VI-viii-7: ‘That Being which is this subtle essence

(cause), even That all this world has for its self. That
is the true. That is the Atman. That thou art, O
Svetaketu.’ ‘Revered sir, please explain it further to
me’. ‘So be it, dear boy’, said (the father).
VI-ix-1-2: ‘As, dear boy, the bees make honey by

collecting juices from different trees and reduce them
into one essence, and there, as these juices have no
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such discrimination as "I am the juice of this tree, I

am the juice of that tree"; even so, dear boy, all these
creatures having merged into Being, do not know,
"We have merged into Being."
VI-ix-3: ‘Whatever these creatures are here, tiger or

lion or wolf or boar or worm or flying insect or gad-
fly or mosquito, that they become again.
VI-ix-4: ‘That Being which is this subtle essence

VI-x-1-2: ‘These eastern rivers, dear boy, flow along

to the east and the western ones to the west. They rise
from the ocean and merge in the ocean, and become
that ocean itself. And there as these rivers do not
know themselves as "I am this river, I am that river",
even so, dear boy, all these creatures, having come
from Being, do not know, "We have come from
Being". And whatever these creatures were here, tiger
or lion or wolf or boar or worm or flying insect or
gad-fly or mosquito, that they become again.
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SAMA-VEDA
VI-x-3: ‘That Being which is this subtle essence

VI-xi-1: ‘Of this large tree, dear boy, if anyone were

to strike at the root, it would exude sap, though still
living; if anyone were to strike in the middle, it would
exude sap, though still living; if anyone were to strike
at the top, it would exude sap, though still living. As
that tree is pervaded by the living self, it stands firm,
drinking constantly and rejoicing.
VI-xi-2: ‘If the life leaves one branch of this tree, then
that branch dries up; if it leaves the second one, then
that dries up; it leaves the whole tree, the whole tree
dries up.’
VI-xi-3: The father said, ‘Dear boy, know that even

so, being left by the living self this body surely dies,
but the living self does not die. That Being which is
this subtle essence (cause), even That all this world
has for its self. That is the true. That is the Atman.
That thou art, O Svetaketu.’ ‘Revered sir, please
explain it further to me’. ‘So be it, dear boy’, said (the
1258
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father).
VI-xii-1: ‘Bring a fruit from this Banyan tree’. ‘Here

it is, revered sir’. ‘Break it.’ ‘It is broken, revered sir’.
‘What do you see in this ?’ ‘These seeds, small like
particles, revered sir’. ‘Break one of these, my child’.
‘It is broken, revered sir’. ‘What do you see in it ?’
‘Nothing, revered sir’.
VI-xii-2: The father said to him, ‘Dear boy, this subtle

essence which you do not perceive, growing from this
subtle essence the large Banyan tree thus stands. Have
faith, dear boy.’
VI-xii-3: ‘That Being which is this subtle essence

VI-xiii-1-2: ‘Put this salt into water and then come to

me in the morning’. He did so. The father said to him,
‘Bring the salt, my child, which you put into water at
night’. Having searched for it, he did not find it, as it
has completely dissolved. ‘My child, take a sip from
the top of this water. How is it?’ ‘It is salt’. ‘Take a sip
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SAMA-VEDA
from the middle. How is it ?’ ‘It is salt’. ‘Take a sip

from the bottom. How is it ?’ ‘It is salt’. ‘Throw this
water away and then come to me’. He did so (and
returned saying), ‘It is there always’. The father said
to him, ‘Dear boy, as you do not see what is present in
this water though indeed it exists in it, similarly,
(Being exists) indeed in this body.
VI-xiii-3: ‘That Being which is this subtle essence

VI-xiv-1: ‘Just as, dear boy, (some robber) having

brought a man from the Gandhara region with his eyes
bound up, might leave him in a very desolate place,
and just as that man would shout towards the east, or
towards the north, or towards the south, or towards the
west, (saying) "I have been brought here with my eyes
bound up, I have been left here with my eyes bound
up."’
VI-xiv-2: ‘And as some one might remove his

bandage and tell him, "The Gandhara region is in this
direction, proceed in this direction" and as he,
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enquiring his way from village, to village and being

instructed and capable of judging by himself would
reach the Gandhara region itself, even so, in this
world that person knows who has a preceptor. And for
him, only so long is the delay as he is not liberated
(from the body) and then immediately he is merged in
Being.
VI-xiv-3: ‘That Being which is this subtle essence

VI-xv-1: ‘Dear boy, the relatives of a man who is ill

assemble round him and ask, "Do you recognise me ?
Do you recognise me ?" As long as his speech is not
merged in the mind, the mind in Prana, Prana in fire,
and fire in the supreme deity, so long does he know
them.
VI-xv-2: ‘Then when his speech is merged in the

mind, the mind in Prana, Prana in fire, and fire in the
supreme deity, then he does not know them.
VI-xv-3: ‘That Being which is this subtle essence
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VI-xvi-1: ‘Dear boy, (The officers of the king) bring a

man, holding him by the hand (while saying) "He has
taken something, he has committed a theft, heat the
axe for him". If he is doer of that, then he makes
himself false. And being addicted to falsehood, he
covers himself with falsehood and grasps the heated
axe; he is burnt, and then he is punished.
VI-xvi-2: ‘If, however, he is not the doer of that, then

he makes himself true. And being attached to truth, he
covers himself with truth and grasps the heated axe;
he is not burnt and then he is released.
VI-xvi-3: ‘And as in this case he (the man attached to

truth) is not burnt, (similarly a man of knowledge is
not born again). Thus has all this world That for its
self. That is the true. That is the Atman. That thou art,
O Svetaketu.’ From his words Svetaketu understood
That – yea, he understood.
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Chandogya Upanishad - 7
VII-i-1: Om. ‘Revered sir, teach me,’ thus saying

Narada approached Sanatkumara. Sanatkumara said to
him, ‘What you already know, declaring that to me, be
my disciple. What is beyond that I shall tell you.’
Narada said:
VII-i-2: ‘Revered sir, I know the Rig-Veda, the Yajur-

Veda, the Sama-Veda and the Atharvanas the fourth,
the Itihasa-Purana as the fifth, grammar, the rules for
the worship of the ancestors, mathematics, the science
of portents, the science of treasures, logic, the science
of ethics, etymology, the ancillary knowledge of the
Vedas, the physical sciences, the science of war, the
science of the stars, the science related to serpents,
and the fine arts – all this I know, revered sir.’
VII-i-3: ‘Revered sir, however, I am only a knower of

verbal texts, not a knower of Atman. Indeed I have
heard from persons like your revered self that a
knower of Atman goes beyond grief. I am in such a
state of grief. May your revered self take me across it.’
Sanatkumara replied to him,’ Whatsoever you have
studied here, really it is only a name.’
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VII-i-4: ‘Name indeed is Rig-Veda, (so also) Yajur-

Veda, Sama-Veda and the Atharvana as the fourth, the
Itihasa-Purana as the fifth, grammar, the rules of the
worship of the ancestors, mathematics, the science of
portents, the science of treasures, logic, the science of
ethics, etymology, the ancillary knowledge of the
Vedas, the physical science, the science of war, the
science of the stars, the science related to serpents,
and the fine arts – name alone is all this. Worship the
name.
VII-i-5: ‘He who worships name as Brahman becomes

free to act as he wishes in the sphere within the reach
of name, he who worships name as Brahman’.
(Narada) ‘Revered sir, is there anything greater than
name ?’ (Sanatkumara) ‘Surely, there is something
greater than name’. (Narada) ‘Revered sir,
communicate it to me.’
VII-ii-1: ‘Speech surely is greater than name. Speech

indeed makes us understand the Rig-Veda, Yajur-
Veda, Sama-Veda, Atharvana as the fourth, Itihasa-
Purana as the fifth, grammar, the rules of the worship
of the ancestors, mathematics, the science of portents,
the science of treasures, logic, the science of ethics,
etymology, the ancillary knowledge of the Vedas, the
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physical science, the science of war, the science of the

stars, the science related to serpents, and the fine arts
– also heaven and earth, air and Akasa, water and fire,
gods and men, cattle and birds, grasses and trees,
beasts down to worms, flying insects and ants, merit
and demerit, true and false, good and bad, pleasant
and unpleasant. Verily, if speech did not exist, neither
merit nor demerit would be understood, neither true
nor false, neither good nor bad, neither pleasant nor
unpleasant. Speech alone makes us understand all this.
(Hence) worship speech.
VII-ii-2: ‘He who worships speech as Brahman

becomes free to act as he wishes in the sphere within
the reach of speech, he who worships speech as
Brahman’. ‘Revered sir, is there anything greater than
speech ?’ ‘Surely, there is something greater than
speech’. ‘Revered sir, communicate it to me’.
VII-iii-1: ‘Mind surely is greater than speech. Just as

the closed hand encompasses two Amalaka, or two
Kola, or two Aksa fruits, so does the mind
encompasses speech and name. When by mind one
intends "Let me learn the Mantras", then he learns;
Let me do sacrificial acts", then he does; "Let me
desire offspring and cattle", then he desires; "Let me
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desire this world and the next", then he desires. Mind

indeed is Atman. Mind indeed is the world. Mind
indeed is Brahman. Worship the mind.
VII-iii-2: ‘He who worships the mind as Brahman

the reach of mind, he who worships the mind as
mind?’ ‘Surely, there is something greater than mind’.
‘Revered sir, communicate it to me’.
VII-iv-1: ‘Will surely is greater than mind. Verily,

when one wills, then he intends in his mind, then he
sends forth speech, and he sends it forth in a name. In
the name sacred formulas and in sacred formulas the
sacrifices become one.’
VII-iv-2: ‘All these, indeed, merge in the will, are

made up of the will, and abide in the will. Heaven and
earth willed, air and Akasa willed, water and fire
willed. Through the willing of these, rain wills.
Through the willing of rain, food wills. Through the
willing of food, Pranas will. Through the willing of
Pranas, sacred formulas will. Through the willing of
sacred formulas (sacrificial) acts will. Through the
willing of (sacrificial) acts, the world wills. Through
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the willing of the world, all things will. This is will.

Worship will.
VII-iv-3: ‘He who worships will as Brahman, he

indeed, attains the worlds willed by him – himself
being permanent, the permanent worlds; himself being
well-founded, the well-founded worlds; himself being
undistressed, the undistressed world. He becomes free
to act as he wishes in the sphere within the reach of
will, he who worships will as Brahman’. ‘Revered sir,
is there anything greater than will ?’ ‘Surely, there is
something greater than will’. ‘Revered sir,
communicate it to me’.
VII-v-1: ‘Intelligence surely is greater than will.

Verily, when one understands, then he wills, then he
intends in mind, then he sends forth speech, and he
sends it forth in a name. In the name sacred formulas
and in sacred formulas the sacrificed become one.
VII-v-2: ‘All these, indeed, merge in intelligence, are

made up of intelligence and abide in intelligence.
Therefore, even if a man who knows much is without
intelligence, people speak of him thus, ‘He does not
exist, nor what he has known; if he were really
learned, he would not thus be without intelligence".
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On the other hand, if a man knowing little is endowed

with intelligence, people desire to listen to him also.
Intelligence, indeed, is the one centre of mergence of
all these, intelligence is their soul, and intelligence is
their support. Worship intelligence.
VII-v-3: ‘He who worships intelligence as Brahman,

he indeed, attains the worlds of intelligence – himself
being permanent, the permanent worlds; himself being
well-established, the well-established worlds; and
himself being undistressed, the undistressed world. He
the reach of intelligence, he who worships intelligence
as Brahman’. ‘Revered sir, is there anything greater
than intelligence ?’ ‘Surely, there is something greater
than intelligence’. ‘Revered sir, communicate it to
me’.
VII-vi-1: ‘Contemplation surely is greater than

intelligence. The earth contemplates as it were. The
sky contemplates as it were. Heaven contemplates as
it were. Water contemplates as it were. The mountains
contemplate as it were. Gods and men contemplate as
it were. Therefore, verily, those who attain greatness
among men here, they seem to have obtained a share
of the result of contemplation. And those who are
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small people, they are quarrelsome, abusive and

slanderous; but those who are great men, they appear
to have obtained a share of the result of
contemplation. Worship contemplation.
VII-vi-2: ‘He who worships contemplation as

Brahman becomes free to act as he wishes in the
sphere within the reach of contemplation, he who
worships contemplation as Brahman’. ‘Revered sir, is
there anything greater than contemplation ?’ ‘Surely,
there is something greater than contemplation’.
VII-vii-1: ‘Understanding surely is greater than

contemplation. By understanding alone one
understands the Rig-Veda, Yajur-Veda, Sama-Veda,
Atharvana as the fourth, Itihasa-Purana as the fifth,
grammar, the rules for the worship of the ancestors;
mathematics, the science of portents, the science of
treasures, logic, the Vedas, the physical science, the
science of war, the science of the stars, the science
related to serpents, and the fine arts – also heaven and
earth, air and Akasa, water and fire, gods and men,
cattle and birds, grasses and trees, beasts down to
worms, flying insects and ants, merit and demerit, true
and false, good and bad, pleasant and unpleasant, food
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and drink, this world and the next – (all this) one
understands by understanding alone. Worship
understanding.
VII-vii-2: ‘He who worships understanding as

Brahman, attains the worlds containing the knowledge
of the Scriptures and other subjects. He becomes free
understanding, he who worships understanding as
understanding ?’ ‘Surely, there is something greater
than understanding’. ‘Revered sir, communicate it to
me’.
VII-viii-1: ‘Strength surely is greater than

understanding. A single man with strength causes
even a hundred men with understanding to tremble.
When a man becomes strong, then he rises; rising, he
serves; serving, he approaches nearer; approaching
nearer, he sees, hears, reflects, understands, acts and
realizes. By strength, indeed, the earth stands; by
strength, the sky; by strength, heaven; by strength, the
mountains; by strength, gods and men; by strength,
worms, flying insects and ants; by strength the world
stands. Worship strength.
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VII-viii-2: ‘He who worships strength as Brahman

the reach of strength, he who worships strength as
strength ?’ ‘Surely, there is something greater than
strength’. ‘Revered sir, ommunicate it to me’.
VII-ix-1: ‘Food surely is greater than strength.

Therefore, if one does not eat for ten days, even
though he might live, yet, verily, he does not see, does
not hear, does not reflect, does not act, and does not
realize. But with the coming of food, he sees, hears,
reflects, understands, acts and realizes. Worship food.
VII-ix-2: ‘He who worships food as Brahman, he

verily attains the worlds supplied with food and drink.
He is free to act as he wishes in the sphere within the
reach of food, he who worships food as Brahman’.
‘Revered sir, is there anything greater than food ?’
‘Surely, there is something greater than food’.
VII-x-1: ‘Water surely is greater than food. Therefore,

when there is not good rain, living creatures are in
agony (thinking), "Food will be scarce". But when
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there is good rain, living creatures become joyous

(thinking), "Food will abound". Water, indeed, has
assumed all these forms – this earth, this sky, this
heaven, these mountains, these gods and men, these
worms, flying insects and ants. Water, indeed, has
assumed all these forms. Worship water.
VII-x-2: ‘He who worships water as Brahman obtains

all desires and becomes satisfied. He becomes free to
act as he wishes in the sphere within the reach of
water, he who worships water as Brahman’. ‘Revered
sir, is there anything greater than water ?’ ‘Surely,
there is something greater than water’. ‘Revered sir,
VII-xi-1: ‘Fire surely is greater than water. It is this

fire that having seized the air warms up the Akasa.
Then people say, "It is hot, it is burning hot, it will
surely rain". There, it is fire that shows itself first, and
then creates water. It is (because of) this fire that
thunders roll, along with lightnings flashing upwards
and across; and so people say, "Lightning is flashing,
it is thundering, it will surely rain". There, it is fire
that shows itself first and then creates water. Worship
fire.
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VII-xi-2: ‘He who worships fire as Brahman, he,

being resplendent himself, attains resplendent worlds,
full of light and free from darkness. He becomes free
fire, he who worships fire as Brahman’. ‘Revered sir,
is there anything greater than fire ?’ ‘Surely, there is
something greater than fire’. ‘Revered sir,
VII-xii-1: Akasa surely is greater than fire. In Akasa,

indeed, exist both the sun and the moon, lightning,
stars and fire. Through Akasa one calls, through Akasa
one hears, through Akasa one hears the response. In
Akasa one rejoices, in Akasa one does not rejoice. In
Akasa a thing is born, and towards Akasa it grows.
Worship Akasa.
VII-xii-2: ‘He who worships Akasa as Brahman, he

indeed, attains vast worlds full of light, unconfined
and spacious. He is free to act as he wishes in the
sphere within the reach of Akasa, he who worships
Akasa as Brahman’. ‘Revered sir, is there anything
greater than Akasa ?’ ‘Surely, there is something
greater than Akasa’. ‘Revered sir, communicate it to
me’.
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VII-xiii-1: ‘Memory surely is greater than Akasa.

Therefore, even if many persons should assemble and
if they should have no memory, they surely would not
hear any sound, they would not think, they would not
know. But surely, should they have memory, then they
would hear, then they would think, then they would
know. Through memory, indeed, one discerns one’s
sons, through memory one’s cattle. Worship memory.
VII-xiii-2: ‘He who worships memory as Brahman

the reach of memory, he who worships memory as
memory ?’ ‘Surely, there is something greater than
memory’. ‘Revered sir, communicate it to me’.
VII-xiv-1: ‘Aspiration surely is greater than memory.

Kindled by aspiration, (one’s) memory recites the
hymns, performs rites, desires sons and cattle, desires
this world and the next. Worship aspiration.
VII-xiv-2: ‘He who worships aspiration as Brahman,

by aspiration all his wishes prosper, his prayers
become infallible. He is free to act as he wishes in the
sphere within the reach of aspiration, he who worships
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aspiration as Brahman’. ‘Revered sir, is there anything

greater than aspiration ?’ ‘Surely, there is something
greater than aspiration’. ‘Revered sir, communicate it
to me’.
VII-xv-1: ‘Prana surely is greater than aspiration. Just

as the spokes of the wheel are fastened to the nave, so
is all this fastened to this Prana. Prana moves by
Prana, Prana gives Prana and it gives Prana. Prana is
the father, Prana is the mother, Prana is the brother,
Prana is the sister, Prana is the preceptor, Prana is the
Brahmana.
VII-xv-2: ‘If one answers something harsh to his

father, mother, brother, sister, preceptor or a
Brahmana, people say this to him, "Fie on you ! You
are indeed a slayer of your father, you are indeed a
slayer of your mother, you are indeed a slayer of your
brother, you are indeed a slayer of your sister, you are
indeed a slayer of your preceptor, you are indeed a
slayer of a Brahmana."
VII-xv-3: ‘On the other hand, when the Prana has

departed from them, even if one piles them together,
dismembers them with a fork and burns them up,
surely people would not say to him, "You are a slayer
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of your father", nor "you are a slayer of your mother",

nor "You are a slayer of your brother", nor "You are a
slayer of your sister", nor "you are a slayer of your
preceptor", nor "You are a slayer of a Brahmana".
VII-xv-4: ‘Prana indeed becomes all these. He,

indeed, who sees thus, thinks thus and knows thus
becomes a surpassing speaker. If someone were to say
to him, "You are a surpassing speaker", he should say,
"Yes, I am a surpassing speaker", he should not deny
it.
VII-xvi-1: ‘But he really speaks surpassingly who

speaks surpassingly with truth’. ‘Revered sir, being
such, I would speak surpassingly with truth’. ‘But one
must desire to understand the truth’. ‘Revered sir, I
desire to understand the truth’.
VII-xvii-1: ‘When one understands, then alone does

one declare the truth. Without understanding, one does
not declare the truth. Only he who understands
declares the truth. But one must desire to understand
understanding.’ ‘Revered sir, I desire to understand
understanding’.
VII-xviii-1: ‘When one reflects, then alone does one
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understand. Without reflecting one does not

understand. Only he who reflects understands. But
one must desire to understand reflection.’ ‘Revered
sir, I desire to understand reflection’.
VII-xix-1: ‘When one has faith, then alone does one

reflect. Without faith, one does not reflect. Only he
who has faith reflects. But one must desire to
understand faith’. ‘Revered sir, I desire to understand
faith’.
VII-xx-1: ‘When one has steadfastness, then alone

does one have faith. Without steadfastness, one does
not have faith. Only he who has steadfastness has
faith. But one must desire to understand
steadfastness.’ ‘Revered sir, I desire to understand
steadfastness.’
VII-xxi-1: ‘When one acts, then alone does one

become steadfast. Without acting, one does not
become steadfast. Only on acting does one become
steadfast. But one must desire to understand activity’.
‘Revered sir, I desire to understand activity’.
VII-xxii-1: ‘When one obtains happiness’, then alone

does one act. Without obtaining happiness one does
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not act. Only on obtaining happiness does one act. But

one must desire to understand happiness’. ‘Revered
sir, I desire to understand happiness’.
VII-xxiii-1: That which is infinite, is alone happiness.

There is no happiness in anything finite. The infinite
alone is happiness. But one must desire to understand
the infinite’. ‘Revered sir, I desire to understand the
infinite’.
VII-xxiv-1: ‘In which one sees nothing else, hears

nothing else, understands nothing else, that is infinite.
But that in which one sees something else, hears
something else, understands something else, is the
finite. That which is infinite, is alone immortal, and
that which is finite, is mortal’. ‘Revered sir, in what is
that infinite established ?’ ‘On its own greatness or not
even on its own greatness’.
VII-xxiv-2: ‘Here in this world people call cows and

horses, elephants and gold, servants and wives, fields
and houses, "greatness". I do not speak thus (of
greatness), for in that case one thing would be
established in another. What I do say is thus:
VII-xxv-1: ‘That infinite alone is below. That is
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above. That is behind. That is in front. That is to the

south. That is to the north. That alone is all this. So
next is the teaching in regard to the self-sense. I alone
am below. I am above. I am behind. I am in front. I
am to the south. I am to the north. I alone am all this.
VII-xxv-2: ‘So now is the teaching through Atman.

Atman alone is below. Atman is above. Atman is
behind. Atman is in front. Atman is to the south.
Atman is to the north. Atman alone is all this. Verily,
he it is who sees thus, and understands thus, has
pleasure in Atman, delight in Atman, union in Atman,
joy in Atman. He becomes Self-sovereign; he
becomes free to act as he wishes in all the worlds. But
those who know otherwise than this are ruled by
others and live in perishable worlds; they are not free
to act as they wish in all the worlds.
VII-xxvi-1: Verily, for him alone, who sees thus,

reflects thus and understands thus, Prana springs from
Atman, aspiration from Atman, memory from Atman,
Akasa from Atman, fire from Atman, water from
Atman, appearance and disappearances from Atman,
food from Atman, strength from Atman,
understanding from Atman, contemplation from
Atman, intelligence from Atman, will from Atman,
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mind from Atman, speech from Atman, name from

Atman, hymns from Atman, rites from Atman, all this
(springs) from Atman alone.
VII-xxvi-2: ‘There is this verse about it: "He who sees

this does not see death nor illness nor any sorrow. He
who sees this sees all things and obtains all things in
all ways." ‘He is one, becomes threefold, fivefold,
sevenfold and also ninefold. Then again he is called
the elevenfold, also a hundred-and-ten-fold and also a
thousand-and twenty-fold. ‘’When nourishment is
pure, reflection and higher understanding become
pure. When reflection and higher understanding are
pure, memory becomes strong. When memory
becomes strong, there is release from all the knots of
the heart. The revered Sanatkumara showed to
Narada, after his impurities had been washed off, the
further shore of darkness. People call Sanatkumara as
Skanda – yea, they call him Skanda.
VIII-i-1: Om. Now, in this city of Brahman, there is a

mansion in the shape of a small lotus; in it is a small
inner Akasa. What is within that, that should be
sought; that indeed, one should desire to understand.
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VIII-i-2-3: If the disciples should say to him, ‘In this

city of Brahman in which is a small mansion in the
shape of a lotus and in the small inner Akasa within –
what is it that lies there which should be sought,
which one should desire to understand ?’ – he should
say in reply, ‘As large indeed as is this Akasa, so large
is that Akasa in the heart. Within it, indeed, are
contained both heaven and earth, both fire and air,
both the sun and the moon, lightning and the stars.
Whatever there is of him in this world and whatever is
not, all that is contained within it.’
VIII-i-4: If they should say to him, ‘If in this city of

Brahman is contained all this, all beings and all
desires, then what is left of it when old age overtakes
it or when it perishes ?’
VIII-i-5: He should say, ‘It (the Brahman called inner

Akasa) does not age with the ageing of the body, it is
not killed by the killing of this. This (Akasa) is the
real city of Brahman, in it are contained the desires.
This is the Atman, free from evil, free from old age,
free from death, free from sorrow, free from hunger,
free from thirst, whose desire is of the truth, whose
resolve is of the truth. Just as in this world, the
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subjects follow as they are commanded and whatever

province they desire, be it a country or a part of the
field, on that they live. (So the ignorant depend upon
others for enjoying the fruits of their Karma).
VIII-i-6: ‘Just as here on earth the world which is

earned by work perishes, even so there in the other
world, the world which is earned by righteous deeds
perishes. So those who depart from here without
having understood the Atman and these true desires,
for them there is no freedom to act as they wish in all
the worlds. But those who depart from here, having
understood the Atman and these true desires, for them
there is freedom to act as they wish in all the worlds.’
VIII-ii-1: If he becomes desirous of the world of

fathers, by his mere will, fathers arise. Possessed of
that world of fathers he feels happy and exalted.
VIII-ii-2: And if he becomes desirous of the world of

mothers, by his mere will, mothers arise. Possessed of
that world of mothers he feels happy and exalted.

brothers, by his mere will, brothers arise. Possessed of
that world of brothers he feels happy and exalted.
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sisters, by his mere will, sisters arise. Possessed of
that world of sisters he feels happy and exalted.

friends, by his mere will, friends arise. Possessed of
that world of friends he feels happy and exalted.

perfumes and garlands, by his mere will, of perfumes
and garlands arise. Possessed of that world of
perfumes and garlands he feels happy and exalted.

food and drink, by his mere will, food and drink arise.
Possessed of that world of food and drink he feels
happy and exalted.

song and music, by his mere will, song and music
arise. Possessed of that world of song and music he
feels happy and exalted.

women, by his mere will, women arise. Possessed of
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that world of women he feels happy and exalted.
VIII-ii-10: Whatever provinces he is attached to and

whatever desirable objects he desires by his mere will,
they(arise. Possessed of that he feels happy and
exalted.
VIII-iii-1: These same are the true desires covdred by

the untrue. Although the desires are true, they are
covered by the untrue. For whosoever of one’s people
departs from here in this world one does not get him
back to see.
VIII-iii-2: But those of his people, whether they are

alive or dead and whatever else one desires but does
not get, all that one finds by going there (into the
Atman, the Akasa in the heart); for here, indeed, are
those true desires of his covered by the untrue. Just as,
though people who do not know the field walk again
and again over the treasure of gold hidden
underground but do not find it, even so all these
creatures here, though they go daily into the Brahman-
world, yet do not find it, for they are carried away by
the untrue.
VIII-iii-3: This Atean verily is in the heart. Its
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etymological explanation is this. This (Atman) is in

the heart, hence it is the heart. He who knows
thus(indeed goes daily into the heavenly world.
VIII-iii-4: Now that serene and happy being, rising

out of this body and reaching the highest light,
appears in his own true form. This is the Atman, said
the teacher. This is the immortal, the fearless. This is
Brahman. Verily, the name of this Brahman is the
True.
VIII-iii-5: These are indeed the three syllables, ‘sa’,

‘ti’, ‘yam’. What is ‘sa’, that is the immortal, and what
is ‘ti’, that is the mortal, and what is ‘yam’, with it one
holds the two together. Because with it one holds the
two together, therefore it is ‘yam’. Verily, he who
knows thus goes to the heavenly world.’
VIII-iv-1: Now, this Atman is the dyke, the

embankment for the safety of these worlds. This dyke,
neither the day nor the night crosses, nor old age nor
death nor sorrow, nor merit nor demerit. All evils turn
back from it, for this Brahman-world is free from evil.
VIII-iv-2: Therefore, verily, on reaching this dyke, if

one was blind he ceases to be blind; if wounded, he
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ceases to be wounded, if afflicted- he ceases to be

afflicted. Therefore, verily, on reaching this dyke,
even night becomes day, for this Brahman-world is
ever illumined.
VIII-iv-3: But only those who attain according to the

iostruction this Brahman-world through
Brahmacharya, to them belongs this Brahman-world.
For them there is freedom to act as they wish in all the
worlds.
VIII-v-1: Now, what people call sacrifice is really

Brahmacharya, for only by means of Brahmacharya
does the knower attain that world. And what people
call worship (Ista) is really Brahmacharya, for only by
worshipping with Brahmacharya does one attain the
Atman.
VIII-v-2: Now, what people call the sacrificial session

is really Brahmacharya, for only by means of
Brahmacharya does one obuain one’s salvation from
Being. And what people call the vow of silence is
really Brahmacharya for only through Brahmacharya
does one understand the Atman and then meditate.
VIII-v-3: Now, what people call a course of fasting is
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really Brahmacharya, for this Atman never perishes

which one attains by means of Brahmacharya. And
what people call the life of a hermit is really
Brahmacharya, for verily Ara and Nya are the two
oceans in the Brahman-world in the third heaven from
here and therein is the lake Airammadiya, and there is
the Aparajita (unconquered) city of Brahma, and there
is the gold hall specially built by the Lord.
VIII-v-4: Therefore only those who attain the two

oceans, Ara and Nya, in the Brahman-world by means
of Brahmacharya, only to them belongs this Brahman-
world and for them there is freedom to act as they
wish in all the worlds.
VIII-vi-1: Now, these arteries which belong to the

heart exist filled with the juice of a fine substance
which is reddish-brown, white, blue, yellow and red.
The yonder sun indeed is reddish-brown, he is white,
he is blue, he is yellow, he is red.
VIII-vi-2: Just as an extending highway runs between

two villages, this as well as that, even so the rays of
the sun go to both these worlds, this as well as that.
They spread out of the yonder sun and enter into these
arteries. Out of these arteries they spread and enter
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into the yonder sun.
VIII-vi-3: Therefore when one is thus sound sleep,

composed, serene so that he knows no dreams, then he
enters into (the Akasa of the heart through) these
arteries. Then no evil touches him for then he is filled
with the light of the sun.
VIII-vi-4: Now, when one is thus reduced to a

weakened condition, those who sit around him say,
‘Do you know me ? Do you know me ?’ As long as he
has not departed from this body, so long he knows
them.
VIII-vi-5: But when he thus departs from this body,

then he proceeds upwards through those very rays, (if
a knower) he surely goes up meditating on Om or
(does not got up if he is not a knower). As long as it
takes for the mind to travel, in that (short) time, he
goes to the sun. That indeed is the door to the world
(of Brahman), an entrance for the knowers and a
shutting out for the ignorant.
VIII-vi-6: There is this verse about it: A hundred and

one are the arteries of the heart; one of them leads up
to the crown of the head. Passing upwards through
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that, one attains immortality, while the other arteries

serve for departing in various other directions – yea,
serve for departing.
VIII-vii-1: The Atman which is free from evil, free

from old age, free from death, free from sorrow, free
from hunger and thirst, whose desire is of the truth,
whose resolve is of the truth, he should be sought, him
one should desire to understand. He who has found
out and who understands that Atman attains all the
worlds and all the desires. Thus spoke Prajapati.
VIII-vii-2: Both the gods and the demons heard this

and said, ‘Well, let us seek that Atman by seeking
which one attains all the worlds and all the desires.’
Then Indra alone from among the gods went out and
so did Virochana from among the demons. Then
without communicating with each other, they both
came into the presence of Prajapati, fuel in hand.
VIII-vii-3: For thirty-two years they lived there the

disciplined life of a celibate student of sacred
knowledge. Then Prajapati asked them, ‘Desiring
what have you been living ?’ They replied, ‘The
Atman which is free from evil, free from old age, free
from death, free from sorrow, free from hunger and
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thirst, whose desire is of the truth, whose resolve is of

the truth, he should be sought, him one should desire
to understand. He who has found out and who
understands that Atman attain all the worlds and all
the desires – these are known to be the words of your
revered self. Desiring that Atman we have been
living.’
VIII-vii-4: Prajapati said to them, ‘The person which

is seen in the eye is the Atman’. He added, ‘This is the
immortal, the fearless. This is Brahman’. ‘But,
revered sir, he who is perceived in water and he who
in a mirror, which of these is the Atman ?’ It is he
himself that is perceived in all these’, replied
Prajapati.
VIII-viii-1: ‘Look at yourself in a pan of water and

whatever you do not understand of the Atman, tell me
that’. Then they looked in a pan of water. Prajapati
asked them, ‘What do you see ?’ They replied,
‘Revered sir, we both see the self entirely as we are,
the very image, even to the very hairs and nails.’
VIII-viii-2: Then Prajapati said to them, ‘Having

become well adorned, well dressed and well groomed,
look into the pan of water.’ They too, having become
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well adorned, well dressed and well groomed, looked

into the pan of water. Then Prajapati asked them,
‘What do you see ?’
VIII-viii-3: They replied, ‘Just as we are ourselves,

revered sir, well adorned, well dressed and well
groomed, even so are both these, revered sir, well
adorned, well dressed and well groomed.’ ‘This is the
Atman’, said he, ‘this is the immortal, the fearless.
This is Brahman’. They both went away satisfied in
their hearts.
VIII-viii-4: Then Prajapati looked at them and said,

‘They are going away without having perceived,
without having understood the Atman. Whosoever
will follow such a doctrine be they gods or demons,
they will be foiled.’ Now, Virochana, satisfied in his
heart, went to the demons and declared this doctrine
to them. ‘Here the (bodily) self alone is to be
worshipped, the self is to be attended upon. Here it is
only by worshipping the self and attending upon the
self that one obtains both the worlds, this as well as
the yonder.’
VIII-viii-5: Therefore, even to this day, here people

say of one who is not a giver, who has no faith, who
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does not perform sacrifices, ‘Oh, he is a demon’; for

this is the doctrine of the demons. They adorn the
body of the deceased with enjoyable things, clothes
and ornaments for, by this, they think, they will win
the other world.
VIII-ix-1: But Indra, even before reaching the gods,

saw this difficulty: ‘Just as this (reflected self)
becomes well adorned when this body is well
adorned, well dressed when the body is well dressed,
well groomed when the body is well groomed, even
so this (reflected self) also becomes blind when the
body is blind, one-eyed when the body is one-eyed,
crippled when the body is crippled, and it perishes
when this body perishes. I see no good in this.’
VIII-ix-2: He came back again, fuel in hand. Prajapati

asked him, ‘Desiring what, O Indra, have you come
back, since you went away satisfied in your heart,
along with Virochana ?’ Indra replied, ‘Revered sir,
just as this (reflected self) becomes well adorned
when this body is well adorned, well dressed when the
body is well dressed, well groomed when the body is
well groomed, even so this (reflected self) also
becomes blind when the body is blind, one-eyed when
the body is one-eyed, crippled when the body is
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crippled, and it perishes when this body perishes. I see

no good in this.
VIII-ix-3: ‘So is it indeed, O Indra’, said Prajapati;

‘However, I shall explain this further to you. Live
here for another thirty-two years.’ He lived there for
another thirty-two years. Then Prajapati said to him:
VIII-x-1-2: Prajapati said, ‘He who moves about in

dreams, he is the Atman. He is the immortal, the
fearless. He is Brahman’. Indra went away satisfied in
his heart. But even before reaching the gods he saw
this difficulty: ‘Even though this (dream-self) is not
blind when this body is blind, nor one-eyed when the
body is slain, nor has running nose and eyes when the
body has running nose and eyes, yet it is as if they kill
it, as if they chase it, it becomes conscious of pain, as
it were, and even weeps, as it were. I see no good in
this’.
VIII-x-3-4: He came back again, fuel in hand.

Prajapati asked him, ‘Desiring what, O Indra, have
you come back, since you went away satisfied in your
heart ?’ He replied, ‘Revered sir, even though this self
is not blind when this body is blind, nor one-eyed
when the body is one-eyed, nor suffers defects from
1293
SAMA-VEDA
the defects of the body, nor is slain when the body is

slain, nor has running nose and eyes, yet it is as if they
kill it, as if they chase it, it becomes conscious of pain
as it were, and even weeps, as it were. I see no good
in this’. ‘So is it indeed, O Indra’, said Prajapati;
‘However, I shall explain this further to you. Live
here for another thirty-two years.’ He lived there for
another thirty-two years. Then Prajapati said to him:
VIII-xi-1: Prajapati said, ‘He who is fully asleep,

composed, serene and knows no dream, he is the
Atman. He is the immortal, the fearless. He is
Brahman’. Indra went away satisfied in his heart. But
even before reaching the gods he saw this difficulty:
‘In truth this one does not know himself now as "I am
he", nor indeed these beings. It seems as if he has
gone to annihilation. I see no good in this’.
VIII-xi-2: He came back again, fuel in hand. Prajapati

asked him, ‘Desiring what, O Indra, have you come
back, since you went away satisfied in your heart ?’
He replied, ‘Revered sir, in truth this one does not
know himself as "I am he", nor indeed these beings. It
seems as if he has gone to annihilation. I see no good
in this’.
1294
SAMA-VEDA
VIII-xi-3: ‘So is it indeed, O Indra’, said Prajapati;

‘However, I shall explain this further to you and none
other than this. Live here for another five years.’ He
lived there for another five years. That makes one
hundred and one years and so with regard to that,
people say thus, ‘Verily, for one hundred and one
years Indra lived with Prajapati the disciplined life of
a celibate student of sacred knowledge". Then
Prajapati said to him:
VIII-xii-1: ‘O Indra, mortal indeed is this body, held

by death. But it is the support of this deathless,
bodiless Atman. Verily, the embodied self is held by
pleasure and pain. Surely, there is no cessation of
pleasure and pain for one who is embodied. But
pleasure and pain do not indeed touch one who is
bodiless.
VIII-xii-2-3: Bodiless is air; and white cloud,

lightning, thunder, these also are bodiless. Now as
these arise out of the yonder Akasa, reach the highest
light and appear each with its own form, even so this
serene one rises out of this body, reaches the highest
light and appears in his own form. He is the Highest
Person. There he moves about, laughing, playing,
rejoicing with women, vehicles or relations, not
1295
SAMA-VEDA
remembering this body in which he was born. As an

animal is attached to a chariot, even so is the Prana
attached to this body.
VIII-xii-4: Now, where the sight merges in Akasa

(inside the eye, i.e., the black pupil of the eye), (there
exists) that which is the person in the eye; and the eye
is only for (his) seeing. And he who knows ‘I smell
this’, is the Atman; the nose is for smelling. And he
who knows ‘I speak this’, is the Atman, the organ of
speech is for speaking. And he who knows ‘I hear
this’, is the Atman; the ear is for hearing.
VIII-xii-5: And he who knows ‘I think this’, is the

Atman, the mind is his divine eye. Through this divine
eye of the mind he verily sees these desired objects
which are in the Brahman-world, and rejoices.
VIII-xii-6: ‘Verily, this is the Atman whom the gods

worship. Therefore all the worlds and all the desired
objects are held by them. He obtains all the worlds all
the desired objects, who having known that Atman
(from the teacher and the scriptures) understands it.’
Thus spoke Prajapati – yea, thus spoke Prajapati.
VIII-xiii-1: From the dark I attain to the variegated
1296
SAMA-VEDA
from the variegated I attain to the dark. Shaking off

evil as a horse his hairs, shaking off the body as the
moon frees itself from the mouth of Rahu, I, having
fulfilled all ends, obtain the eternal Brahman-world –
yea, I obtain it.
VIII-xiv-1: Verily, what is called Akasa is the revealer

of name and form. That within which they are, is
Brahman, that is the immortal, that is the Atman. ‘I
attain to the assembly-hall and abode of Prajapati. I
am the glory of the Brahmanas, the glory of the
Kshatriyas, the glory of the Vaisyas. I wish to attain
that glory. I am the glory of the glories. May I never
go to that which is reddish-white and toothless yet
devouring and slippery – yea, may I never go to it.’
VIII-xv-1: Brahma expounded this to Prajapati.

Prajapati to Manu and Manu to his descendants. He
who has read the Veda according to the prescribed
rule, in the time left over after performing his duties to
the teacher, he who after having come back from the
teacher’s house, settles down in his household,
continues the study of the Veda in a clean place, and
has virtuous sons and disciples, he who withdraws all
his senses into the Atman, who practises non-injury to
all beings except in places specially ordained, he who
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SAMA-VEDA
behaves thus throughout his life reaches the world of

Brahman and does not return again – yea, he does not
return again.

vitality

be in me,
Here ends the Chandogyopanishad, as contained in

the Sama-Veda.
1298
SAMA-VEDA
1299
SAMA-VEDA
66. Jabala Darsana

Upanishad

vitality

be in me,
1300
SAMA-VEDA
God Dattatreya is the reincarnation of the four armed

Vishnu and he is the ruler of the world. Sankrithi is a
great devotee and a sage and is an expert in yoga and
also a disciple of Dattatreya. He approached his
teacher (God Dattatreya) with humility and with
folded hands, when his teacher was alone and
requested him, “Oh God, please tell me about the
science of yoga which has eight branches and five
different sthanas (places) by knowing which I will
attain salvation. Dattatreya told him, “Hey Sankrithi, I
shall tell you about Yoga which has eight branches.
The eight branches are Yama, Niyama, Aasana,
Pranayama, Prathyahara, Dharana, Dhyana and
Samadhi.
Yama which is the first is the practice of non-violence,

truth, non possession of properties of others, celibacy,
mercy, honesty, patience, stability, food discipline and
cleanliness. 1
1301
SAMA-VEDA
Niyama is the ten aspects of penance, joy, orthodoxy,

charity, worship of god, hearing of philosophy, fear
for bad actions, clear intellect, chanting and
austerities. 2
The nine important Asanas (sitting positions) are

Swasthika (Swastika), Gomukha (cows face), Padma
(lotus), Veera (valorous), Simha (lion), Badra (safe),
Muktha (free), Mayura (peacock) and Sukha
(pleasant). Oh sage, that position, whatever it may be
but which makes you comfortable and gives you
courage to undertake Yoga is called Sukhasana.
People who do not have strength to take up other
positions can use that. Victory in the seating position
is like victory over the three worlds. Once the Asana
is fixed, one should practice Pranayama. 3
Either in the top of the mountain or by the shore of the

river or under a Bilwa tree in the forest, after choosing
a clean place which is acceptable to the mind and after
establishing a place to do tapas (Asram), sit in the
Asana which is most familiar facing either east or
north. Then sit with the body neck and head in a
straight line, cover the face and concentrate the vision
1302
SAMA-VEDA
with best possible attention on the nectar flowing

from the fourth state of the moon like dot at the end of
the nose. Draw the air inside using the lungs, store it
in the stomach, meditate on the flame of fire inside the
body and then shift meditation to the root of fire with
its sound and dot. Then the intelligent one will exhale
and draw the Prana using Pingala (Nadi which is
tawny and is on the right side of Sushumna Nadi) and
meditate on the Agni Bheeja. Again he has to exhale
and inhale again in the middle using the Ida (Nadi
which is pleasant and is on the left side of Sushumna).
One should have to live in a secret place practicing
this exercise six times for 3-4 days or 3-4 weeks at
dawn, noon and dusk. This would help him to clean
up the Nadis. Slowly symbols will start showing up.
Body will become light, the fire in the stomach will
burn well and the voice would become clearer. These
are the symbols of Siddhi (getting mastery). Till you
see this, you have to practice. 4
Now I will tell you about Prathyahara. To use force

and divert the sensory organs which normally travel
according to their nature is Prathyahara. Those who
know Brahma say that seeing whatever we see as the
form of Brahman is Prathyahara. Prathyahara also is
1303
SAMA-VEDA
doing clean or unclean acts as those belonging to

Brhaman. Further doing daily religious activities after
dedicating them to God and similarly doing the
activities which we desire is also Prathyahara. Apart
from this inhaling air (oxygen) and stopping it in
different places is also Prathyahara. The wise man
would sit in Swasthikasana, draw his breath till it fills
up from head to toe and hold it in two feet,
mooladhara, stomach, middle of the heart, bottom of
the neck, jaw, middle of the eyelids, forehead and at
the top of the skull. Then he should leave out the
belief that the body is oneself and make that thought
as nirvikalpa and merge it with Paramatma. The
experts in Vedanta say that this is true Prathyahara.
There is nothing that cannot be attained by those who
practice like this. 5
Now I will tell you about the five types of Dharana

(holding steady - a stage in meditation - here we try to
hold on what we are mediating upon without
wavering). In the sky which is in the middle of the
body, Dharana of the sky outside should be made.
Similarly in the breath, Dharana of air outside should
be made. In the fire in the stomach, Dharana of the
fire outside should be made. In the fluid aspects of the
1304
SAMA-VEDA
body, Dharana of the water outside should be made. In

the earthy aspects of the body, Dharana of the earth
outside should be made. Sage, also it is necessary to
chant the pancha bhootha mantras viz., Ham, Yam,
Ram, Vam and Lam. It is said that this very great
Dharana destroys all sins. In the body up to the knee
is the aspect of the earth, from there till hip it is the
aspect of water, up to the heart is the aspect of fire, up
to middle of eyelids is the aspect of air and then up to
the middle of the skull is the aspect of the sky. In the
aspect of earth Brahma has to be placed, in the aspect
of water Vishnu should be placed, in the aspect of fire
Rudra should be placed, in the aspect of air Iswara
should be placed and in the aspect of sky, the
Sadashiva should be placed. Hey great sage, I will
also tell you another Dharana. In the Jeevatma, that
lord Shiva who rules over everything and is the
personification of wisdom should be placed. To get rid
of all sins, the wise man should suppress the gods like
Brahma in the causative self, and place the Avyakta
(that which is not clear) which is formless and which
is the root cause inside the entire soul with the
chanting of pranava. He should control the sensory
organs by mind and should merge them with the soul.
6
1305
SAMA-VEDA
I will now tell you about Dhyana (meditation) which

destroys sorrow. Dhyana should be done of that
Maheswara, who is the medicine for problems arising
out of birth, who is the discipline and fundamental
basis of the world who is of the form of Para Brahma,
who has the masculine power upwards, who is of the
form of the world, who is Virupaksha, and who is the
head of all yogis as “I am He”. Then continue to do
Dhyana of him who is beyond the reach of meditation,
who is the personification of Sachidananda Brahman
and who is soul in person as “I am He” for attaining
salvation. In the mind of that great Purusha who
practices like this, the science of Vedanta would
automatically appear. There is no doubt about it. 7
Now I will tell you about Samadhi (deep meditative

state) which destroys the ills of birth and death.
Samadhi is that state in which there is knowledge that
Jeevatma and Paramatma are one. Atma (soul) is filled
all over for ever and does not have motion or stain.
Though it is one, due to the effects of illusion, it
appears as different objects. Really there is no
difference between these so called objects. When one
sees all objects within himself and him as a part of all
1306
SAMA-VEDA
objects, He attains Brahman. When one drowns

himself in Samadhi and does not see different objects
as different , then he attains the single aim of
salvation. When he sees only the true soul and the
entire world appears as an illusion to him and he is
cured of all sorrow.
Thus advised by Lord Dattatreya the sage Sankrithi

fully lost all his fear and attained that blissfull state,
deep in himself.

vitality
1307
SAMA-VEDA

be in me,
Here ends the Jabala Darsanopanishad, included in the

Sama-Veda.
1308
SAMA-VEDA
67. Jabali Upanishad

vitality

be in me,
1309
SAMA-VEDA
The Sage Pippalada approached Sage Jabali and asked

him, “Oh God like sage, please teach me the secret of
the absolute philosophy. What is Thathwa (principle)?
Who is Jeeva (being)? What is Pasu? Who is Ishwara?
And what is the method for salvation?” Thus asked
sage Jabali explained to him everything as follows:
Jeeva (being) is nothing but God (the Lord of all

beings - Pasupathi) himself who is acting the role of
egoism. That Jeeva (being) is the Pasu. Pasupathi is he
who knows everything, who does the five jobs like
creation, and who is the Lord of all beings. Pasu (in
common parlance) are those animals which eat grass,
which do not have viveka (knowledge to
differentiate), which are driven by others, which are
made to work in jobs like agriculture and which
undergo lot of sufferings. Similar to the owner of such
animals is the God Pasupathi who rules over all
beings.
1310
SAMA-VEDA
To the question, “What trick is there to acquire such

knowledge?“. Jabali replied, “By wearing of the holy
ash". He further told, “After taking the holy ash in
hand by reciting the five Brahma mantras starting
with ‘Sathyojatham’, and chanting “Agnirithi Basma
(Hoy ash is fire)”, mix it with water by chanting,
“Manasthoke” and then wear the holy ash in head,
forehead and shoulders in sets of three lines chanting
the three mantras “trayayusham”. Further wear these
by chanting the three mantras starting with
“Trayayusham” and the mantra “Tryambakam” is
called Sambhava penance. Those with knowledge of
Veda say that this has been told in all Vedas. For
avoiding rebirth, the people with eternal wisdom,
should adopt this.
Among the three lines, the first one is Garhapathya

(the domestic fire), the letter Aa, the quality of Rajas,
earth, Jeevathma (soul of beings), the power of
creation, Rigveda, time of dawn and its God is Lord
Brahma. The second line is Dakshinagni (Fire of the
south), the letter Uu, the quality of Sathva,
atmosphere, the soul inside the body, the power of
desire, Yajurveda, the time of noon, and its God is
Lord Vishnu. The third line is the Ahavaneeya agni
1311
SAMA-VEDA
(the fire of the Sun), the letter Ma, the quality of

Thamas, the place of Gods, the Paramatma, the power
of knowledge, Samaveda, the time of dusk and its
God is Shiva. That individual, who wears holy ash,
whether he is a Brahmachari or Sanyasi, gets rid of
great as well as minor sins. He becomes fit to worship
all gods; he becomes one who has taken bath in all
holy waters and the one who has chanted all the Rudra
mantras. He does not have rebirth. This Upanishad
tells that, it is sworn that he will not have rebirth.

vitality
1312
SAMA-VEDA

be in me,
Here ends the Jabali Upanishad, included in the Sama-

Veda.
1313
SAMA-VEDA
68. Kena Upanishad
Om ! May my limbs, speech, vital air, eyes, ears,

strength,
And all the senses be fully developed.
All that is revealed by the Upanishads is Brahman.
May I never deny Brahman:
May Brahman never disown me.
Let there be no repudiation (from Brahman);
Let there be no infidelity from my side.
May all the Dharmas extolled by the Upanishads

shine in me
Who am intent on knowing the Self.
May they shine in me !
1314
SAMA-VEDA
I-1. Wished by whom is the mind directed to fall (on

its objects)? Directed by whom does the foremost
vital air move? By whom is wished this speech which
the people utter? Who is the radiant being that unites
the eye and the ear (with their objects)?
I-2. Because He is the ear of the ear, the mind of the

mind, the speech of speech, the vital air of the vital
air, and the eye of the eye, the wise, freeing
themselves (from the identity with the senses) and
renouncing the world, become immortal.
I-3. The eye does not reach there, nor speech, nor
mind, nor do we know (Its mature). Therefore we
don’t know how to impart instruction (about It).
Distinct indeed is That from the known and distinct
from the unknown. Thus have we heard from the
ancients who expounded It to us.
I-4. That which is not uttered by speech, that by which

the word is expressed, know That alone to be
Brahman, and not this (non-Brahman) which is being
worshipped.
1315
SAMA-VEDA
I-5. That which one does not think with the mind, that
by which, they say, the mind is thought, know That
alone to be Brahman, and not this (non-Brahman)
which is being worshipped.
I-6. That which man does not see with the eye, that by
which man sees the activities of the eye, know That
I-7. That which man does not hear with the ear, that
by which man hears the ear’s hearing, know That
I-8. That which man does not smell with the organ of
smell, that by which the organ of smell is attracted
towards its objects, know That alone to be Brahman,
and not this (non-Brahman) which is being
worshipped.
II-1. If you think, ‘I know Brahman rightly’, you have

known but little of Brahman’s (true) nature. What you
know of His form and what form you know among
the gods (too is but little). Therefore Brahman is still
1316
SAMA-VEDA
to be inquired into by you. I think Brahman is known

to me.
II-2. I think not I know Brahman rightly, nor do I

think It is unknown. I know (and I do not know also).
He among us who knows that knows It (Brahman);
not that It is not known nor that It is known.
II-3. It is known to him to whom It is unknown; he to

whom It is known does not know It. It is unknown to
those who know, and known to those who know not.
II-4. When Brahman is known as the inner Self (of

cognition) in every state of consciousness, It is known
in reality, because one thus attains immortality.
Through one’s own Self is attained strength and
through knowledge is attained immortality.
II-5. Here if one has realised, then there is

accomplishment. Here if one has not realised, then
there is utter ruin. Having realised Brahman in all
beings, and having withdrawn from this world, the
wise become immortal.
III-1. It is well-known that Brahman indeed achieved
1317
SAMA-VEDA
victory for the gods. But in that victory which was

Brahman’s the gods revelled in joy.
III-2. They thought, “Ours alone is this victory, ours

alone is this glory”. Brahman knew this their pride
and appeared before them, but they knew not who this
Yaksha (worshipful Being) was.
III-3. They said to Agni: “O Jataveda, know thou this

as to who this Yaksha is”. (He said:) “So be it.”
III-4. Agni approached It. It asked him, “Who art

thou?” He replied, “I am Agni or I am Jataveda”.
III-5. (It said:) “What is the power in thee, such as

thou art?” (Agni said:) “I can burn all this that is upon
the earth.”
III-6. For him (It) placed there a blade of grass and

said: “Burn this”. (Agni) went near it in all haste, but
he could not burn it. He returned from there (and
said:) “I am unable to understand who that Yaksha is”.
III-7. Then (the gods) said to Vayu: “O Vayu, know

thou this as to who this Yaksha is”. (He said:) “So be
it”.
1318
SAMA-VEDA
III-8. Vayu approached It. It said to him, “Who art

thou?” He replied, “I am Vayu or I am Matarsiva”.
III-9. (It said:) “What is the power in thee, such as

thou art?” (Vayu said:) “I can take hold of all this that
is upon the earth”.
III-10. For him (It) placed there a blade of grass and

said: “Take this up”. (Vayu) went near it in all haste,
but he could not take it up. He returned from there
(and said:) “I am unable to understand who that
Yaksha is”.
III-11. Then (the gods) said to Indra: “O Maghava,

know thou this as to who this Yaksha is”. (He said:)
“So be it”. He approached It, but It disappeared from
him.
III-12. In that space itself (where the Yaksha had

disappeared) Indra approached an exceedingly
charming woman. To that Uma decked in gold (or to
the daughter of the Himalayas), he said: “Who is this
Yaksha?”
IV-1. She said: “It was Brahman. In the victory that
1319
SAMA-VEDA
was Brahman’s you were revelling in joy”. Then alone

did Indra know for certain that It was Brahman.
IV-2. Therefore, these gods viz. Agni, Vayu and Indra

excelled other gods, for they touched Brahman who
stood very close and indeed knew first that It was
Brahman.
IV-3. Therefore is Indra more excellent than the other

gods, for he touched Brahman who stood very close
and indeed knew first that It was Brahman.
IV-4. Its instruction (regarding meditation) is this. It is

similar to that which is like a flash of lightning or like
the winkling of the eye. This is (the analogy of
Brahman) in the divine aspect.
IV-5. Then (follows) the instruction through analogy

on the aspect of the individual self. (It is well-known
that) the mind seems to attain to It, that It is
continually remembered by the mind, and that the
mind possesses the thought (regarding It).
IV-6. That Brahman is known indeed as Tadvana

(worshipful or adorable to all beings); That is to be
worshipped as Tadvana. To him who knows It thus
1320
SAMA-VEDA
verily all beings pray.
IV-7. (Disciple:) “Revered sir, speak Upanishad to

me.” (Teacher:) “I have spoken Upanishad to thee. Of
Brahman verily is the Upanishad that I have spoken.”
IV-8. Of this knowledge austerity, self-restraint and

action are the feet, the Vedas are all limbs and truth is
the abode.
IV-9. He who knows this thus, with his sins destroyed,

becomes firmly seated in the infinite, blissful and
supreme Brahman. He becomes firmly seated (in
Brahman).
Om ! May my limbs, speech, vital air, eyes, ears,

strength,
And all the senses be fully developed.
All that is revealed by the Upanishads is Brahman.
May I never deny Brahman:
May Brahman never disown me.
1321
SAMA-VEDA
Let there be no repudiation (from Brahman);
Let there be no infidelity from my side.
May all the Dharmas extolled by the Upanishads

shine in me
Who am intent on knowing the Self.
May they shine in me !
Here ends the Kenopanishad, as contained in the

Sama-Veda.
1322
SAMA-VEDA
69. Kundika Upanishad

vitality

be in me,
1323
SAMA-VEDA
1-2. After studying the scriptures during the

blemishless period of studentship in which he devotes
himself to the service of the teacher, the
Brahmacharin with the permission of the teacher, shall
marry a suitable wife. Then (at the end of the
householder’s life) he shall kindle the sacred fire (for
renunciation) bravely and perform a sacrifice lasting a
day and night in which Brahma, etc., are the deities.
3. Then after dividing his property among his sons in

the proper way and giving up all sensory pleasures, he
shall journey along sacred places as a Vanaprastha.
4. Subsisting on air only or on (air and) water only or

with the addition (in dire need) of approved bulbous
roots (and fruits) he shall find all worldly life in his
person alone. He shall not (remembering his past
comforts) allow his tears fall on the ground.
5-7(a). How can a man, in the company of his wife, be

said to have renounced (worldly life) ? How can one
1324
SAMA-VEDA
who is (merely) known with an appellation (of an

ascetic) be said to have renounced ? Hence he should
purify himself (first) by renouncing the result of his
deeds through self-control (Vanaprastha); thereafter he
may take to renunciation. One reaches the stage of
forest-life (Vanaprastha) after having maintained the
sacred fire (as a householder). He goes to lead the
forest-life with self-control accompanied by his wife
as though he were a person attached to her.
7(b)-8. ‘Why does he undergo (the life of a mendicant

monk) in vain, having given up the happiness of
worldly life ? What is that (impending) misery the
thought of which should make him abandon great
pleasures ?’ (Such is the query of the wife). ‘I am
afraid of the (miserable) life in the womb (of another
mother) and also the miseries of heat, cold, etc. (So) I
wish to enter the cave(-shelter) of renunciation, the
means for the painless transcendent state (of
Brahman)’. Thus (he replies).
9. Having renounced the sacred fire he shall not return

to it (even in mentally reciting the mantras pertaining
to it).
10. ‘For, I, (i.e. the mantra) (pertaining to this sacred
1325
SAMA-VEDA
fire) becoming extinct (being incompatible with

renunciation) shall be merged into the oncoming
(knowledge of Brahman).’
11. He may repeat the mantras pertaining to Self

(realization).
12. He shall have consecration. (He shall be) wearing

(ochre) coloured garment. (He shall remove) the hairs
excluding those in the arm pits and the private parts.
With (right) hand raised (he shall set forth as a
mendicant monk), abandoning the path of worldly
life. He shall move on without (a fixed) abode. Living
on alms, he shall deeply ponder over (Vedantic texts)
and meditate (on his identity with the transcendent
Brahman). He shall possess pure knowledge
(pavitram) for the protection of all beings.
13-14. (These) verses are there (or the same theme):

(The mendicant monk shall have) a water pot, an
(alms-) bowl, a sling (to carry his effects), sandals to
traverse a long distance (literally, over the three
worlds), a patched garment to withstand cold, a loin
cloth to cover (his privities), a purifying ring
(pavitram of holy grass), a bath towel and an upper
garment; other than these the ascetic shall give up all
1326
SAMA-VEDA
else.
15. He shall sleep on the sandy bed of a river or

outside a temple. He shall not bother his body too
much either with pleasures or pain.
16. Pure water should be used for bathing, drinking

and cleansing. He shall not become pleased with
praise nor shall he curse others when censured.
17. His alms-bowl shall be (a cup) made of leaves and

the material for washing shall be the prescribed (fresh
earth).
18. Thus provided with the means of living, he shall,

with the senses subdued, always mutter the
(philosophical) mantras. The wise (ascetic) shall
realize in his mind (the identity of the individual self
with the universal Self) which is the meaning of Om.
19. (From Brahman arose ether); from ether air; from

air fire; from fire water; from water the earth. To (the
prime cause of all) these primary elements. Brahman,
I resort (in reverence); I resort to the ageless,
immortal and indestructible Brahman.
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SAMA-VEDA
20. In me, the ocean of unalloyed bliss, many a time

arise and fall waves of the universe due to the winds
of the fanciful sport of illusion (Maya).
21. I am not attached to my body just as the sky is not

attached to the clouds. Hence how can I have its (i.e.
the body’s) characteristics during (the stages of)
waking, dreaming and deep sleep?
22. I am always far beyond imagination like ether; I

am different from it (the body) as the sun is from the
objects of illumination; I am ever changeless just like
the unchangeable (i.e. the Meru mountain) and, like
the ocean am I limitless.
23. I am Narayana, I am the destroyer of the (demon)

Naraka, I am (Siva), the destroyer of the three (aerial)
cities, I am the Purusha, I am the supreme Lord; I am
the indivisible consciousness, the witness of all; I am
without a superior, I am devoid of ‘I-ness’ (egotism)
and ‘mine-ness’ (possessiveness).
24-25. (The ascetic) shall, by the practice (of Yoga)

bring together the Prana and Apana vital airs in the
body. He shall place the (palms of the) two hands at
the perineum, gently biting the (tip of the) tongue
1328
SAMA-VEDA
thrust out to the extent of a grain of barley. Similarly

directing the eyes open to the extent of a blackgram
seed, towards the (ether of the) ear (and the feet firmly
resting) on the ground, he shall not allow the ear (to
function) and the nose to smell (i.e. the five senses
shall be controlled). (Thus he accomplishes the union
of the Prana and Apana vital airs).
26. (Therefore the vital air passing through the

Kundalini and the Susumna gets dissolved in the
Sahasrarachakra at the top of the head. Then the
vision, the mind, vital air and the ‘fire’ of the body
reach) the seat of Siva (and get dissolved); that is
Brahman; that is the transcendent Brahman. That
(Brahman) will be realized by the practice (of Yoga),
which is facilitated by the acquisition of practice in
previous births.
27. With the (help of the) external and internal organs

(the knowledge of the qualified Brahman) called
effulgence, reaching the heart and supported by the
vital air’s capability (to proceed upwards, goes
through the Susumna Nadi) and piercing the skull at
the top of the body, one realizes the indestructible
(qualified Brahman).
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SAMA-VEDA
28. Those (sages) who attain the transcendent state

(through the passage) in the skull at the top of their
body, do never return (to the worldly life) for they
realize the lower as well as the higher (Brahman).
29. The attributes of objects seen do not affect the

onlooker who is different from them. The attributes of
a householder do not affect him who remains non-
aligned without any mental modification, just as a
lamp (which suffers no change by the objects revealed
by it).
30. Let (me) the non-aligned (sage) roll in water or on

the ground; I am untouched by their characteristics
just as the ether (in the pot) is not affected by the
attributes of the pot.
31-32. I am free (from the effect) of activities, and

changes, devoid of parts and form, I am without
fancies, I am eternal , I am without a support and I am
devoid of duality. I am the form of all (beings), I am
the all, I am beyond everything and without a second;
I am the one indivisible knowledge and I am the
compact bliss of the Self.
33. Seeing everywhere the Self, considering the Self
1330
SAMA-VEDA
as without a second, enjoying the bliss of the Self, I

remain without reflections.
34. Walking, standing, sitting, lying or otherwise, the

wise sage delighting in the Atman shall live as he
wishes (fulfilling his duties; and on leaving the world,
will attain final liberation). Thus (ends) the
Upanishad.

vitality

be in me,
1331
SAMA-VEDA
Here ends the Kundikopanishad, included in the

Sama-Veda.
1332
SAMA-VEDA
70. Maha Upanishad

vitality

be in me,
1333
SAMA-VEDA
I-1-4. Then we shall expound the Mahopanishad.

They say Narayana was alone. There were not
Brahma, Shiva, Waters, Fire and Soma, Heaven and
Earth, Stars, Sun and Moon. He could not be happy.
From the (desire of) the Paramatman, the Yajnastoma

(hymn known as Avyakta) is said to have arisen.
I-5-6. In it arose fourteen Purushas (Brahman, Vishnu,

Rudra, Isana, Sadashiva and nine Prajapatis like
Daksha), one maiden (Mula-Prakriti), the ten organs
(five of perception and five of action), Mind as the
eleventh, bright intellect as the 12th, ego as the 13th,
Prana as 14th, Atma as 15th, Buddhi, Kama, Karma
and Tamas, five Tanmatras, along with gross elements
and the Being was the 25th (Sutratman).
Employing him in creation, the supreme Being

remained detached. From him do all things come into
being.
I-7. Again, Narayana, desiring something else,

thought. From his forehead a person arose with three
1334
SAMA-VEDA
eyes and a trident, having glory, fame, truth, celibacy,

austerity, detachment, mind, lordship, seven Vyahritis
(Bhur etc.,) along with Pranava, Rik and other Vedas,
all metres is his body – so, he is the great Lord.
I-8-9. Then again, desiring something else, he thought

– From his forehead, sweat fell and became the wide
waters: from it a bright golden egg – in it was born the
four-headed Brahma facing east. Narayana became
the Vyahriti, Bhur, the chandas Gayatri, the Rig-Veda
and the deity, Agni. Facing west he became Bhuvar,
the chandas Tristubh, the Yajur-Veda and deity, Vayu.
Facing north, he became Vyahriti Suvar, Jagati-
chandas, Sama-Veda and the deity Surya. Facing
south he became Mahar, chandas Anustubh, Atharva-
Veda and Soma.
I-10-13. (Meditate upon) the god of a thousand heads

and eyes, source of cosmic well-being, beyond all,
eternal Narayana – the universe subsists in Him. Like
a lotus calyx, the human heart hangs down, dripping
drops of cold water for sustaining life. In its midst is a
great flame, facing everywhere, subtle and facing
upwards; the great being is present – He is Brahma,
Shiva, Indra, undying and self-shining.
1335
SAMA-VEDA
II-1-11. Suka, of great lustre, devoted to Natural Bliss,

the prince of sages, realised Truth even at birth
(without instruction). So also a person may get certain
knowledge of the self by himself by long self-
analysis. (This is because) the self is beyond
description, un-realisable (by worldly means) by the
mind and the sense organs; Pure Bliss, atomic, subtler
then even ether. The millions of particles undergo
generation, subsistence and dissolution inside the
supreme Being by rotation of the power.
The supreme being is Ether because there is nothing

outside it and yet not the ether, because it is all pure
consciousness – it is nothing which can be pointed out
(specified such and such) as a thing, reality etc.
He is conscious, being lustrous, yet like rock, because

he cannot be (normally) known; causing the picture-
like awakening (existence) of the world in himself, the
pure ether.
This cosmos is only the manifestation of that being;
there is nothing other than that; the differences in the
universe are also his manifestation.
Present everywhere, connected with every thing, yet

He does not move as there is nowhere to go; He does
1336
SAMA-VEDA
not exist as there is nowhere (substratum) to exist, yet

exists because he is Existence by nature.
Brahman is knowledge, Bliss and the resort (source)

of the giver of Jivanmukti. Giving up of all mental
desires is the way (to that knowledge). The wise say
that the understanding of that Being is the absence of
worldly conceptions. The dissolution and creation of
the universe are due to the contraction and expansion,
respectively, of the Power.
The basis of Vedantic statements, yet beyond words, It

is ‘I Reality, knowledge, bliss and nothing else’.
II-12-13. Suka knew all this by his own subtle

intellect; then remained with his mind ceaselessly rapt
in it.
He did not have the conception that the Atman is real;

his mind simply turned away from worldly
temptations, the many (material) worldly enjoyments
which break very much, like the satisfied Chataka bird
from torrent water.
II-14-37. (He knew all but out of respect for tradition,

passed at this stage).
1337
SAMA-VEDA
Once Suka of pure knowledge asked with devotion, of

his father Vyasa, the seer seated alone at Meru
mountain, ‘O Seer, how did this elaborate (pomp of)
worldly life arise, how does this become dissolved,
how much and when ?’
Being thus asked, Vyasa instructed everything to his

son.
Having already known all this, Suka did not value the
verbal statement.
Sage Vyasa, knowing the son’s thought said, ‘I do not

know the truth; you can know all from Janaka, the
king of Mithila who knows it correctly. Being told
this, Suka went from there, to the earth and the city of
Videha, ruled by Janaka.
He was announced to Janaka by the ushers ‘O King,

Suka, the son of Vyasa, waits at the entrance’.
Desiring of knowing Suka, Janaka said ‘Let him wait’
and tarried for seven days. Then he permitted him into
the court and Janaka regaled Suka with women and
other luxuries. They did not attract Suka, just as gentle
breeze cannot shake a mountain. He simply remained
pure, like the full moon, equable, silent and
1338
SAMA-VEDA
composed. Janaka looked at him and bowed knowing

his nature. He said ‘You have (adjured) all worldly
actions and for all your desires, what (more) do you
desire ? Suka replied ‘this grandiose world – how did
this arise and how dissolved ? Janaka narrated all
correctly – the same as was spoken by father Vyasa.
‘I myself knew this already; the same was told to me

by my father; also by you, most eloquent speaker; this
is also the matter seen in the Shastras. The mass of
mental fancies dies away by the death of the fancies;
worldly life is also buried away – this is certain. So
great-armed Janaka, pray tell me the truth, firmly –
the world gets peace for the reeling mind from you’.
(Janaka) replied): ‘O Suka, listen to what I speak, the
details of knowledge, the essence of wisdom, by
knowing which one can get the status of Liberation in
life’.
II-38-41. When there is generated a wiping away of

visible phenomena by the mind realizing that there is
no (real) visible object, then arises the great joy of
Nirvana (Extinction – Liberation).
The best, total adjuration of mental impressions

(tendencies) is said by the good (people) to be
1339
SAMA-VEDA
liberation – it is a pure procedure (whereas) those

people whose tendencies are (not given up but)
purified, not subject to the danger of re-birth – these
wise ones are said to be the enlightened, Liberated-in-
life. Strong (intense) brooding over objects is said to
be bondage; its thinning out is, Oh Brahman,
liberation.
II-42-62. He is said to be ‘Liberated while living’ who

has lost taste for enjoyment by means of penance etc.,
and no other cause.
Who does not rejoice, nor languish, being detached

when joy and grief befall (him) according to time
(destiny);
Who is untouched in the mind, by exaltation, anger,

fear, lust and meanness;
Who gives up (as if) playfully, the egotist tendency
and remains giving up brooding;
Who is free from desire and non-desire as he is

introvert and behaves as in deep sleep;
Who is seated delighting in the spirit, replete, pure in
1340
SAMA-VEDA
mind having got excellent repose and desires nothing

in the material world and lives without unction;
Who is un-smeared in the region of the heart with

(objects of) knowledge and whose consciousness is
not inert;
Who performs without expectation, likes and dislikes

(actions) (acts of) joy and grief, virtue and vice,
success and failure;
Who is silent, egoless, prideless, avoiding jealousy

and does actions without agitation;
Who exists like a detached onlooker and functions

without attachment and desire everywhere;
Who has given up internally all of Dharma and

Adharma, thought and desire;
Who has given up fully the (worldly) view;
Who eats with equal detachment what is bitter, sour,

salty, astringent, seasoned and unseasoned;
Who has given up Dharma and Adharma, joy and
1341
SAMA-VEDA
grief, death and birth;
Who, free from tension and joy, does not get

depressed or elated, with a pure intellect;
Who has given up all desires, all doubts, all conation,

all rigid thoughts;
Who is equal towards birth, existence and death, rise

and fall.
Who does not dislike or hanker after anything and

enjoys incidental pleasure.
Whose thought of worldly life has quietened down,

who has aspects and yet is aspect-less, having mind –
yet mindless.
Who is active towards all objects, yet is desireless as

if they are alien objects, is full in spirit.
II-63-69. He gives up the state of Jivanmukta when

this body is consigned to time (death) and enters the
state of Adehamukta (liberated without body), like
wind which does not move.
1342
SAMA-VEDA
Such a person does not rise or set, is neither real nor

unreal, nor is he far away, nor ‘I’ nor ‘another’. Other,
than him, there is no lustres nor darkness which is
steady and profound, ineffable and unmanifest. Not
empty vacuum, not having form, neither visible nor
vision; nor a mass of creations but existing infinitely.
Undesignated in nature, fuller than the fullest, neither

real nor unreal, neither being nor coming into being,
pure consciousness; not the Chaitya (world created by
mind), endless, ageless, auspicious, having no
beginning, middle or end, having no ailment in mind
or body. That which is considered as the vision amidst
the seer, seeing and object of seeing. O sage, there is
surely nothing beyond this.
II-70-73. It is known by yourself as well as heard

from a preceptor: – one is bound by one’s own fancy
and released by being rid of it – detachment towards
enjoyment of all visible (external) objects has arisen
(in you); all that is to be got has been got by you with
a perfect mind; you feel (erred) in regard to your own
nature but now being liberated, give up error; you see
that you are Brahman itself beyond what is external
and internal – you see but you do not see; you are the
1343
SAMA-VEDA
sole and perfect onlooker (un-involved).
II-74-77. Suka, reposed silently (passively) in the

Supreme Being in the own normal state, devoid of
grief, fear and strain. Then he went to the peak of
Meru mountain, unimpeded, for trance. There, for
thousands of years he remained in ‘unqualified trance’
and attained rest in himself, like a flame without oil.
Purified of the blemish of manifold thought, in the

pristine and pure condition, he became one, with all
(worldly) tendencies melting away like water-drop in
the ocean.
III-1-15. A lad, Nidagha, prince of seers and

enlightened, permitted by his father to go on a
pilgrimage, had ablution in three and a half Crores of
sacred places, then told Ribhu about himself. ‘After
bathing in so many places an enquiry (question) has
arisen there in my mind:
The world is born only to die and dies only to be

reborn – all the actions of the moving and unmoving
things are ephemeral; Things such are sources of
splendour are sinful and give place to all calamities;
unconnected with each other, like iron-stakes, they
1344
SAMA-VEDA
come together, only by mental fancy. I have lost taste

in various things, like a traveller in deserts my mind is
tormented as to how this suffering will die down;
riches please me not but give only cycles of worries
just as houses with children and women cause danger.
This (material) glory in the world is delicate, cause

only delusion, does not give happiness. Life is
unsteady like a drop of water hanging on to the top of
a tender leaf; like an insane person it goes away,
leaving the body suddenly. Life causes strain to those
whose mind is shattered by contact with the poison
from the snake of worldly objects and who lack
mature discrimination of the self.
It is (possible) reasonable to envelop wind and to cut

into (empty) space, to string together watery waves
but not give up attachment to (worldly) life.
(In contrast) by attaining Brahman, what is to be got is

got, which causes no grief; it is the place of highest
joy.
Even trees live, so do animals and birds – only he

(really) lives, whose mind is sustained by
contemplation; the others who have no (spiritual)
1345
SAMA-VEDA
rebirth are only old donkeys.
Shastra is a burden to one who lacks (spiritual)

discrimination, knowledge is a burden to one attached
(to life); mind is a burden to one without security,
body is a burden to one ignorant of the self.
II-16-26. From ego does danger arise, so do bad

mental ailments and desire – there is no enemy more
dangerous than Ego; whatever in the moving and
unmoving world was enjoyed by Ego – all that is
unreal; only freedom from Ego is real. The mind runs
hither and tither, in vain and with zeal, like a dog in
the village. O Brahman, I have been made inert by the
pursuit of thirst and eaten by my mind as by a dog.
Containment of the mind is impossible even by

drinking up the ocean uprooting Meru and eating fire.
Mind is the cause of objects; when it exists, the three
worlds exist; when it does not, so do they, so it should
be cured with effort.
Whatever wealth of merit I acquire, that Thirst cuts

down, like a mouse cutting a string. Thirst is a fickle
monkey – it sets foot in impassable places, hankers
after fruits even when filled with them; never rests
1346
SAMA-VEDA
long in a place.
Throat is a bee in the lotus-heart. One moment, it goes

to Patala; another, the sky; and another, it hovers in
the bush of space; of all the griefs of worldly life, only
thirst gives the longest grief; a person (well-guarded)
in the harem it involves in great trouble.
Abandonment of brooding is the (preventive) chant

for the cholera of Thirst.
II-27-38. There is nothing as pitiable as the body, low

and meritless; it exults over a little and suffers over a
little. The body is the great abode of the house-holder
i.e. the Ego. Let it roll about or be steady – what is it
to me, O Preceptor !
This body pleases me not – the senses (animals) are

bound by six ropes (vices) – in its yard, Ego leaps
about, it is crowded with the servants – the mind. It is
frightening with the entrance held by the monkey
(tongue) – in it are seen the (bared) teeth and bones.
Tell me, what is attractive in the body which is made
of blood and flesh, in and out, and which is only to
perish – let him trust the body, who sees steadiness in
lightnings, autumn clouds, and cities in the sky
1347
SAMA-VEDA
(illusions).
Childhood is the abode of fear from the teacher,

mother, father, other people and older children.
One is overwhelmed by the goblin of lust which exists

in the cave of one’s mind and causes many delusions.
Slaves, sons, women, relatives and friends laugh at a
man shaken by old age as at a mad man. Desire is full
of the defect of helplessness, grows long in old age,
the sole friend of all danger and confuse foment is the
heart.
The attribution of happiness to worldly life – even this

is cut by time like grass by a rat. Time tries to possess
selfishly (every thing from) grass and dust (to) Indra
and gold, which is the dust of Meru – destroys all and
all the three worlds are occupied by it.
III-39-48. What is auspicious about woman – a puppet

of flesh – moved by a machine in the cage of the body
– having nerves, bones and knots ?
Why are you deluded; separate the skin, flesh, blood

and tears and then look at the body. Is it attractive ?
1348
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The pearl necklace on the breast is like the current of

Ganga on Meru (fleeting and ephemeral) – the same
breast is eaten by dogs at the due time like a lump of
food, in the cemetery and corners of the directions.
Women are the flame of sin, have the soot of hair,

pleasing to the eye but not to be touched; they burn
man like grass.
Women are the fuel lovely, yet harmful, of the fires of

all blazing at a distance whether they have taste
(attachment) or not.
Women are the traps to catch the birds – men, spread

by the hunter, Manmatha, the lump of bait, the string
of wickedness to men who are the fish in the pond of
birth (life) and moving in the mud of mind.
I will have none of this woman who is the basket of

all defects – gems – the chain of misery.
Only he with a woman has desire for enjoyment;
where is enjoyment for one who has no woman ?
Giving up women means giving up the world; by this
one shall be happy.
III-49-54. Even the Quarters (like North) are not seen,
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regions give other (wrong) instruction; even the

oceans and the stars dry up, even the permanent
becomes impermanent, even Yogins (Siddhas) perish,
demons and others decay; Brahma is reduced (to
nothing), the unborn Vishnu too; Shiva becomes non-
existent, the lords of the quarters decay. Brahma,
Vishnu, Rudra and all classes of creatures run towards
destruction, like water-streams towards the marine
fire. Dangers come for a moment, so does wealth;
birth and death are only for a moment – everything
dies. The brave ones are killed by those not brave – a
hundred are killed by one. Poison changes its scope
(effect) – poison is not poison !
III-55-57. Objects (of the world) destroy (only) one

more birth, poison destroys life only once; it is time
my mind is burnt in the forest fire of defects. Desires
for enjoyment do not flash even in the illusory
fatamorgana; so, oh preceptor, waken me quickly with
the knowledge of truth. If you do not, I shall take to
silence, without pride and jealousy, contemplating
Vishnu with the mind like one turned into a painting.
IV-1-24. Nidagha, there is nothing else to be known

by you, you are the best of the of the enlightened –
you know by your intellect, with God’s grace – I shall
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wipe away the error caused by the impurity of the

mind:
Control of inner and outer senses, enquiry,

contentment and the fourth, contact with good people
– resort to one at least of these giving up everything,
with all effort – when one is achieved, the others also
are achieved.
One shall develop wisdom only at first; first liberation

from worldly life, by means of scripture, contact with
good people, penance and self-control. One’s own
experience (of the self), Shastra and the preceptor
form one statement (they yield a single purpose) by
practising (the teachings of) which the self is ever
looked at (realized).
If you do (achieve) every moment, the avoidance of

the sustained fancy and desire, then you will have
reached the sacred, mindless state. Samadhi is said to
be the freedom of the mind from agency (activity).
That itself is oneness, that is the highest and
auspicious joy.
You should remain, like a dumb, blind and deaf

person, giving up with your mind, the thought of all
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things as the self.
The vision got through words of (Vedanta) that you

are composed, unborn, beginningless and endless,
shining, taste (bliss) alone, devoid of symptoms of
mind – all this is for the (lower) knowledge and
wasteful – only Om is real.
All the visible things in the world are nothing more

than the consciousness without vibration –
contemplate this.
Or, with mind ever enlightened and performing

worldly functions, you remain knowing the oneness of
the self, like the calm ocean.
Only the knowledge of Truth is the fire to the grass of

mental impressions – this is said to be Samadhi, not
mere silence.
Just as the world is active when the much desired sun

has arisen (Mani – gem of the day, the sun), so also do
the creatures of the world, when the supreme reality is
present. So, oh sage, the agentship and non-agentship
in the self arise: -- the spirit is a non-agent when there
is no desire – an agent by his mere presence.
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These two exist in the Supreme Being – agency and

non-agency – Resort to it firmly which is the
(ultimate) cause of the two. So, by the thoughts, well
kindled, that I am always a non-agent, the remains
only the state of equality called the supreme
immortality.
Listen, O Nidagha, there are born in the world, men of

noble qualities in the Nirvikalpa Samadhi, ever in the
ascendant and happy like (autumnal) moons in the
sky; not depressed during danger, like a gold lotus at
night, nor aspiring beyond what is destined, delighting
in the path of the good people. They shine through
this firm (personality) with merits in the friendship;
even-minded and reconciled, pleasing, ever good in
conduct. They are within limits like the ocean, placid
in mind, do not give up discipline, like the sun.
A wise person should enquire fully ‘What am I ? How

did this blemish of Samsara develop ?’ One should not
take to wrong deeds nor live with a low person.
Death, the killer of all, should not be looked up in
mockery. One should look only at the pure
consciousness, avoiding the body, the bone, flesh and
blood which are inauspicious, the consciousness being
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the string that holds together all the creatures like a

necklace. Pursuing what is acceptable and avoiding
totally what is not – this is the (proper) nature
(attitude) of the mind. The seer shall be rid of grief
knowing that he is Brahman with his own realization
by the path prescribed by the preceptor.
IV-25. Enlightenment arises in the state of detachment

wherein the fall of a hundred sharp swords is borne
like strokes with lilies, burning with fire like
drenching with snow, charcoal like sandalwood,
endless fall of arrows like a fall of cool water to
relieve summer heat, cutting one’s own head like
happy sleep, the deprivation of speech like silence,
deafness like a blessing.
IV-26-27. The self as always observed by the practice

of realization which arises from the instruction of the
preceptor. Just as the directions once again as before
the delusion, so the world – delusion goes away
destroyed by knowledge – consider this.
IV-28. Riches do not help, nor friends nor kinsmen,

nor the strain of the body, nor resorting to sacred
waters and temples, but only through the conquest of
the mind is that condition reached.
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IV-29-38. All the miseries, hankerings, unbearable

mental pain are lost in people with a calm mind, like
darkness in the sun. All creatures subside (attain
calmness) in a serene person like children
mischievous or soft, in their mother.
Not by drinking elixirs, nor by the embrace of wealth

does a person get so much joy as by inner peace.
He is said to be a serene person, who does not exult or
feel depressed on hearing, touching, eating, seeing
and knowing the good or the bad.
· Whose mind is not agitated, clear like the moon’s

disc, in death, festival as well as in battle.
Only the serene person shines among ascetics,
knowers, sacrificers, kings, men of strength and of
virtue.
The calm persons are great who have attained

contentment with the drink of Amrita and delight in
the self.
He is the contented one who gives up (longing for)

what is not got and is even towards what is got, not
seeing (i.e. ignoring) grief and joy, who does not
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admire what is not got, enjoys according to desire

what is (actually) got and is benign in his conduct.
Liberation while alive arises when the thought

delights in what is got, like a good woman in a harem
and this gives the joy of the spirit’s own nature.
IV-39-43. The wise person should reflect about the

path to liberation, every moment, in the manner of the
Shastras, according to the place, convenience and
contact with good people, until he achieves repose in
the spirit. A person having repose in the fourth state
(liberation) and released from the ocean of worldly
life, whether he lives or not, be he house-holder or
recluse, has no purpose (meaning) in what is done or
not done, nor by the delusion of Veda and Smriti; he
remains in his pristine condition like the ocean
without being churned by the mountain (he is in a
transcendental state).
When there arises the pure realization of all as the

spirit, then shines the ‘body’ in the form of the
consciousness, beyond origin, space and time.
IV-44-49. The visible cosmos of un-moving and

moving things melts away like dream in a (dreamless)
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sleep. The wise people have attributed, for empirical

purposes, names for the supreme Being, such as, Rita
Atma, Para Brahma, Truth etc. Just as armlets etc., are
only words and meanings, not different from gold, so
also is the magical illusion of the cosmos extended by
the supreme being.
The perceived being inside the visible world is called

bondage, in the absence (dissolution) of the visible, he
is realized. What is called the visible is the projection
like, ‘The universe is you, and I’. The illusion of the
world is spread only by the mind – as long as it
happens, this is no liberation.
IV-50-57. The cosmos is spread (generated) through

the mind by the self-born supreme being. So the
visible cosmos is mental in nature. There is no real
mind; it is only the flash of things. Know the mind to
be only ideation. Understand that where there is
ideation there is Mind. Mind and ideation are never
different – when the mass of ideations slips away only
the (pristine) nature remains.
When the excitement of the visible, viz., ‘I and you

are the cosmos’ dies down, only the sole condition
(pristineness) remains. At the achievement of the great
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dissolution, when all the visible creation etc., become

(i.e. known to be) non-existent, only tranquillity
remains. There exists the unborn, divine un-ailing,
shining being, the unsetting sun, forever, the maker of
all, declared to be the supreme self. From whom
words turn away (un-reaching), who is realized (only)
by the liberated person, whose names like (individual)
selves are assumed, not natural.
IV-58-63. O great sage, of the three kinds of ether

(space) namely the mental, spiritual and gross, know
the spiritual one to be (emptier) subtler than the other
two. When the perception passes from one place to
another, the interval is to be known as the spiritual
region in a moment when you reach the stage where
all ideations are rejected, then surely you will reach
the state of All Quiet.
That condition (state) is Samadhi which excludes bliss

and contains the essence of detachment of Nobility
and Beauty – when joy arises strongly by the
realization of the falseness of the visible world and
like and dislike thin away.
This realization is indeed the knowledge and its

object, spiritual in nature – only that is the sole state –
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all else is false.
IV-64-69. Nidagha, know the world to be an illusion,

Airavata in rut is confined to a corner of a mustard, a
mosquito fights with groups of lions inside an atom,
Meru put inside a lotus is pat out by a bee.
Only the mind made impure by involvement etc., is

worldly life. The same mind is said to be the end of
(worldly) existence when freed from them. An
embodied being attained that condition being brooded
over by the mind – freed from bodily tendencies, it
(he) is not smeared (affected) by the body’s attributes.
I am that (the mind) which turns an aeon into a

moment and vice versa. One cannot attain (realize)
(truth) without desisting from bad conduct, without
calmness and concentration but only through
Enlightenment.
IV-70-72. One fears never (and from nothing) on

knowing the nature of the self as Bliss unequalled,
attributeless and one mass of truth and consciousness.
That is beyond all that is beyond, greater than the
greatest, lustrous and eternal in nature, wise, ancient
Being, worshipped by all gods. As a rule ‘I (am)
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Brahman’ these two words are for the liberation of the

great. Whereas ‘Not Mine’ and ‘Mine’ give liberation
and bondage (respectively).
IV-73-75. The creation (of the world) is assumed

(projected) by God starting from the vision and
ending with Entry (from Generation to Dissolution) in
the form of Jiva, Ishvara etc. The nature of the
animate and the inanimate worldly life from waking
to liberation is projected by Jiva. Schools from the
Trinachiketa to the Yoga depend on Ishvara’s illusion
(on the still lower level); from the Lokayata to
Sankhya the schools depend on Jiva’s illusion. Hence,
the aspirants to liberation should not consider these
schools (being illusory) but the (essential) truth about
Brahman is to be considered with steadiness.
IV-76-82. Only one who looks upon everything in

relation to consciousness is the knower proper, Shiva,
Vishnu and Brahma. Without a good preceptor’s grace
it is hard to give up objects, to see truth and (to
realize) the pristine state. The pristine state is
naturally realized by a Yogin who has power
generated in him and has given up all (worldly)
activity.
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When a man perceives even a little difference

(between these) then, there will be fear for him,
doubtless. A person with wisdom as the eye sees the
supreme as present everywhere – one without wisdom
does not, like a blind man, the sun.
The supreme being is knowledge alone – so a mortal

becomes immortal only by vision of Brahman. When
the Great beyond is seen, the knot of the heart snaps,
all doubts are smashed and all (worldly) actions die
away.
Iv-83-87. Be devoted to Samvid, with single attention,

giving up the non-spiritual attitude and unaffected by
the condition of the world. In a desert all the water (in
mirages) is an illusion – only the desert is real;
(similarly) on reflection all the three worlds are
nothing more than chit.
He who remains giving up what is implied and

expressed is Shiva himself, the best of the Brahman-
Knowers. That un-decaying being is the substratum
(of all), without comparison beyond words and mind,
eternal, omnipotent, omnipresent and subtle.
The mind and the world are (only) the blooming of
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the supreme being; worldly life is reduced by the

restraint (of the mind) and non-restraint (of the spirit).
IV-88-106. I shall tell you the means of curing mental

ills – giving up whatever object is attractive, one
attains liberation. Pity that worm of a man who cannot
do this giving up which is absolutely good and
dependent on oneself.
The auspicious path cannot be got without subduing

the mind which is giving up desires and which can be
achieved by one’s own effort. When the mind is cut
by the weapon of non-projection, then is achieved
(realized) the Brahman, omnipresent and tranquil.
Hold yourself, un-excited, released from thought of
worldly existence, having great wisdom – the
swallowed (controlled) mind is the place of
knowledge.
Resorting to great effort, making the mind non-mind,

meditating in the heart, with the edge of the wheel of
consciousness. Kill the mind without hesitation; your
(internal) enemies will not bind you.
‘I am he, this is mine’, the mind is only so much – this

is cut down by the knife of non-projection. The mind
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is blown away only by the wind of non-projection,

like the bank of clouds in the autumn sky. Let the
winds of deluge blow, let the oceans become one (to
destroy the world), let all the twelve suns blaze; the
mind is not affected.
You remain intent upon that state of the empire of

truth which can only be non-projection and which
gives all success.
Nowhere is the mind seen to be without fickleness – it

is the nature of mind, just as heat is that of fire. This
power of pulsation existing as mind – know this to be
the power which is the ostentatious world. The mind
without wavering is said to be Amrita. The same is
said to be liberation in the Shastraic doctrine.
This wavering which is another name for ignorance –

destroy this with reflection. Sinless one, be free from
projections (vikalpas) attaining that position with
which the mind becomes united by means of human
effort.
Hence, resorting to (human) effort, possessing (i.e.

Controlling) the mind with the mind, be form and free
from anxiety, in the place without grief. Only the
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mind can control the mind firmly – who can control a

king except another king ?
For those grasped by the crocodile of desire and fallen

into the ocean of worldly life and carried away (tossed
about) by the whirlpools, only the mind is the life-
boat. Break the mind, with the mind, the rope, uplift
yourself from worldly life – which cannot be crossed
by another.
IV-117-115. Whatever propensity called the mind

arises from previous (other) impulses, these a wise
one is to avoid and from this there will be reduction of
ignorance. Give up the tendency to differentiate;
giving up the instinct for (worldly) enjoyment – then
giving up both positive and negative (tendencies), be
blissful without mental projection.
The avoidance of desire towards whatever is seen is

the destruction of the mind, of ignorance. Freedom
from desire is extinction (liberation), acceptance of
desire is misery.
In the un-enlightened people ignorance is seen to

exist. How can it exist in a person of sound wisdom,
being accepted only in name. Ignorance swings a
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person on the steep rocks of samsara, having the

thorny bushes of misery, not when ignorance dies
away leading to the desire for perception of the self,
reducing delusions. When everything is seen, this
desire too melts away.
This ignorance is only desire, its destruction is said to

be liberation – this results by the destruction of
projections. The intense darkness, ignorance, is
reduced when, in the sky of the mind, the night of
propensities fades away, by the sight of the sun of
consciousness.
Iv-116-121. The supreme lord is the ineffable

conscious principle present every where and devoid of
mental misery. All this (cosmos) is Brahman, eternally
conscious, undecaying. The other thing namely
mental projections, does not really exist.
Nothing is really born, dies in this triad of worlds, nor

is there any reality in various stages of things; only
Pure Consciousness is real, which is aloof, shining by
itself common to all and free from mental torment.
When this is ever realized as pure, untroubled, serene,

calm and unchanging, this mind realizes through
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reflection – the mind is called so because of

reflection.
IV-122-125. So, this thought caused by force, is

destroyed by resolution. The mind is bound strongly
by the resolution ‘I am not Brahman’; it is released by
the resolve ‘I am Brahman’; it is bound by the concept
in keeping with the thought ‘I am, lean, bound by
misery; I have hands, feet etc.’ Whereas, it is released
by the conviction following the thought ‘I am not
miserable, I have no body, the soul is not bound’. One
is liberated when ignorance dies away, by the internal
conviction. ‘I am not the flesh, the bones; I am
beyond the body’.
IV-126-131. ‘This ignorance is due to imagination, by

conceiving the non-spirit as spirit. Resorting to great
effort, with supreme resolve, and abandoning desire at
a distance, be blissful without fancy.
My son, my wealth, he is mine – such propensity

leaps about by the tangle of senses. Do not be
ignorant, be wise; give up involvement is samsara –
why do you wail like an ignorant person by such
attachment ? What is this body of yours, dull, dumb,
impure lump of flesh, for which you are overpowered
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by worldly pleasure and pain ?
It is strange that the true Brahman is forgotten by

people ! May you not be smeared by attachment when
you are active.
Strange also that mountains are bound by lotus fibre !

This universe is perturbed by the ignorance which is
non-existent ! Mere grass has become adamant !
V-1-7. Then I shall speak truly of the seven steps of

ignorance, seven of wisdom. The stages between are
countless and produced otherwise.
Liberation is existence in natural (spiritual) condition;

lapse from it is the concept of ‘I’ – attributes like
desire and hate, born of ignorance, are not for those
who do not swerve from their nature as a result of the
realization of pure consciousness.
The fall from spiritual nature, the drowning of

consciousness in mental matters; there is no other
delusion, now or in future, than this.
The existence in spiritual nature is said to be the

destruction of mental activity, being in the middle
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(unaffected), when the mind goes from object to

object. The existence-supreme in nature is remaining
like stone, all ideation dying out, free from waking
and sleep.
That is one’s own (spiritual) nature which is not inert,

the non-pulsating (placid) mind, when the ego-aspect
is dead.
V-8-20. Waking in seed state, (simple) waking, great

waking, etc., the seven-fold delusion -when these
combine among themselves, they become manifold;
hear of its nature.
The first stage is the consciousness undesirable, pure

condition, taking the name of mind, Jiva etc., which
will come into existence. Waking existing as seed
(potential) is said to be waking-in-seed – this is the
new or first condition of consciousness.
The waking state (second): after the new stage, the

(subtle) concept ‘I’, ‘Mine’ arising purely – this is
waking, non-existent earlier.
The great waking: the broad (gross) concept arising in

a previous birth as ‘I’ and ‘Mine’.
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The Waking-Dream: The ‘kingdom’ of the mind,

which has developed or not, as identifying one’s self
with these.
The dream state: it is of many kinds arising from the

waking state, in the form of two-moons, shell-silver,
mirage etc. The reflection by the awakened person
‘this was seen only a short time, it will not arise –
Because of not seeing for long, it is like the working
state.’
The dream-waking state: the inert condition of Jiva,

giving up the six conditions.
The deep sleep is filled with the future misery – in

which condition the world is merged in darkness.
The seven stages have been spoken by me of

ignorance – each of these has hundreds of varieties
with various splendours.
V-21-35. By knowing the seven stages of knowledge,

one will not be sub-merged in the mire of illusions.
Many schools speak variously of the stages of Yoga
but only the following are acceptable to me: liberation
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follows after the seven stages.
The first stage of knowledge – is auspicious desire,

the second is reflection, the third is thinning of the
mind, the fourth is attainment of Sattva, then
detachment, the sixth is reflection on objects and the
seventh is of the Turiya.
Their explanation: The wise say that the auspicious

desire is the desire following detachment –meditation
‘why do I remain like a fool, being looked upon by
good people ?’
Reflection is good activity (tendency) after the

practice of detachment and contact with scriptures and
good people.
Thinning of the Mind is the condition where the

attachment to sense-objects is reduced by means of
auspicious desire and reflection.
Sattvapatti is the mind in the pure Sattva condition by

the practice of the above three stages.
The Asamsakti stage is the developed condition,
without even a trace of involvement, by means of the
practice of the four stages.
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Padarthabhavana is the sixth stage resulting from the

five stages, delighting in the spirit firmly by the non-
contemplation of objects internal and external.
The ‘Fourth’ (Transcendental) condition (here the

seventh) is concentration on one’s nature, seeing no
real difference, by the long practice of the six stages –
this is the stage of Jivanmukti.
The stage ‘Beyond the Fourth’ is the stage of

liberation without the body.
V-36-40. Nidagha, those who have reached the

seventh stage, delight in the spirit – they do not drown
in pleasure and pain. They do (or not do) whatever is
only relevant and minimal. They perform actions
following the past, awakened (impelled) by those
nearby, like one waking from sleep.
These seven stages can be known only by the

enlightened – reaching which condition, even animals,
barbarians etc., are liberated with or without the body
surely.
Wisdom indeed is the breaking of the knot and the
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liberation – the dying of the illusion of mirage.
V-41. But those who have crossed the ocean of

illusion – they have reached the high position.
V-42-43. The means of calming the mind is said to be

Yoga. This is to be known as having seven stages
which lead to the status of Brahman.
V-44. There, there is no feeling of ‘you’ and ‘I’, one’s

own and another, nor the perception of existence or
non-existence.
V-45. All is calm (needing) no support, existing in the

ether (of the heart), eternal, auspicious, devoid of
ailment and illusion, name and cause.
V-46. Neither existent nor-existent, nor in between,

nor the negation of all; beyond the grasp of mind and
words, fuller than the fullest, more joyful than joy.
V-47. Beyond (worldly) perception, the limit of one’s

hope (horizon) extensive, there is no existence of any
thing other than pure cognition.
V-48. The body exists only when there is the
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relationship of the perceiver, the perceived and the

vision connecting them, whereas this position (of
liberation) is devoid of such relation (of the distinct)
Perceiver, Perception and object.
V-49. ‘In between the movement of the mind from

object to object there is the unqualified essence of
intelligence. This is immaterial perception, reflection;
always identify yourself with That.
V-50. ‘Your eternal essence (is), devoid of states like

wakefulness, dream and deep sleep or Equalities like
intelligence and inertness; always identify yourself
with that.
V-51. ‘Excluding that heart of stone, inertness, always

identify yourself with that which is beyond the mind.
Discarding the mind in the far distance (you see) you
are that which is; be established as That.
V-52. ‘First the mind was formed from the principle

of the supreme Self; by the mind has this world, with
its multitudinous details, been spread out. Wise men !
The nihil, alluringly named, shines forth from the
nihil as the blue does from the sky.
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V-53. ‘When the mind is dissolved, through the

attenuation of mental constructions, the mist of
cosmic fancies will stand dissolved. The one, infinite,
unborn, pristine and pure Spirit shines forth within as
the cloudless sky in autumn.
V-54. ‘In the sky has sprung up a picture without a

painter or a basis (i.e. canvas). It has no perceiver; (it
is) one’s own experience without the medium of sleep
or dream.
V-55. ‘In the conscious Self that is the witness,

common, transparent and indisputable, as a mirror, are
reflected all the worlds without willing (of any kind).
V-56. ‘For curing the mind of its fickleness,

deliberately reflect that the one Brahman is the Sky of
the Spirit, the impartite Self of the cosmos.
V-57. ‘As an immense rock, covered with main lines

and sub-lines, learn to regard the one Brahman with
the three worlds superposed on It.
V-58. ‘Now it has been known that this problem world

is not produced, as there is no second entity to serve
as a cause. This alluring (world) may be looked upon
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as a marvel.
V-59. ‘Long agitated (as I have been, now) I am at

rest; there is nothing other than pure Spirit. Laying
aside all doubts, discarding all sense of wonder,
behold !
V-60(a). ‘Repudiating all mental constructions, the

principle of mindlessness (may be seen to be) the
highest status.
V-60(b). ‘(The sages), having liquidated their sins,

have attained infinitude --
V-61(a). ‘Those (sages) whose intellects are great and

tranquil and who have risen above the mind.
V-61(b)-62. ‘One who has reasoned out (the nature of

things according to the Vedanta), the modifications of
whose mind (objectively induced) have ceased, who
has given up all reasoning (vis-à-vis objects), who has
dismissed the objective realm, empty of values but has
seized on what alone has eternal value, has a mind
that conforms to the eternal Reality.
V-63-66. ‘When the net of deep-seated impressions of
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empirical life is split as a fowler’s net by a rat, when,

due to dispassion’s power, the knots of the heart are
loosened, one’s nature as Brahman becomes crystal
clear owing to the experiential Knowledge (of
Brahman) even as muddy water treated with the
Kataka-powder. Now one experiences the eternal
Witness; no longer one beholds the inert (non-Seen).
While (yet) living one is awakened to the supreme
Truth that alone is to be realized. One is totally
oblivious of the ways of the world, shrouded in the
thick gloom of delusion; and due to an eminent degree
of mature dispassion, one ceases to have any relish for
even the so-called delectables that are (in fact) dry and
tasteless.
V-67. ‘Like a bird from its cage, from delusions flies

forth the mind devoid of attachments, frailties,
dualities and props.
V-68. ‘The mind filled with (Truth) shines like the

full-moon vanquishing all meanness born of
perplexities and dismissing all dilemmas due to (idle)
curiosities.
V-69. ‘Neither I nor aught else exists here; I am but

Brahman that is Peace’ – thus perceives he who
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beholds the link between the existent and the non-

existent.
V-70. ‘As the mind indifferently contacts objects of

the senses of sight, etc.; when encountered by chance,
so does the man of steadfast intellect regard (courses
of) action (in his daily life).
V-71. ‘Experience lived through Knowledgeably

alone proves satisfactory. The thief recognised and
befriended is no longer a thief but turns out to be a
friend.
V-72. ‘As an unplanned journey to a village, when

accomplished, is treated (without) elation) by the
travellers, so is the splendour of enjoyment (that may
fall to their lot) deemed by those who know.
V-73. ‘Even a little diversion of the well-controlled

mind is reckoned quite ample; no elaboration of it is
sought as such (elaboration) is a source of (future)
afflictions.
V-74. A King liberated from detention is glad to eat

(but) a morsel. One unattacked and undetained hardly
cares for his (entire) kingdom.
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V-75. ‘Locking one arm in the other, setting one row

of teeth on the other and putting some limbs against
others, conquer the mind.
V-76. ‘From this sea of empirical life there is no way

out except victory over the mind. In this vast empire
of hell, hard to subdue are one’s and adversaries – the
sense-organs – who ride on the unruly elephants, the
sins, and are armed with the long arrows of cravings.
V-77. ‘In the case of one whose egoistic vigour has

been attenuated and who has vanquished his foes, the
sense-organs, latent impressions, intent on
enjoyments, wear off as lotuses do in winter.
V-78. ‘Like no eternal spirits; latent impressions cut

capers only as long as the mind remains unvanquished
for lack of intense cultivation of the non-dual truth.
V-79. ‘Of the men of discrimination, the mind, I

deem, is a servant as it accomplishes what is sought; a
minister as it proves the cause of all gains; and a loyal
chieftain as it regulates the assailing sense-organs.
V-80. ‘The mind of the wise, I deem, is a loving
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spouse as it pleases; a protective parent as it guards

and a friend as it marshals the best (arguments)
V-81. ‘The paternal mind, well studied with the eye of

the Shastras and realized in (the light of) one’s own
reason; abolishes itself in yielding supreme perfection.
V-82. ‘Extremely perverse and inveterate (in itself),

(once) well-awakened and controlled and purged, the
delightful mind-gem shines (in one’s heart) powered
by its own virtues.
V-83. ‘O Brahmin ! To win perfection be luminous

after washing clean, in the waters of discrimination,
the mind-gem steeped in the mire of many flaws.
V-84. ‘By wholly overcoming the inimical senses,

resorting to sovereign discrimination, and beholding
the Truth with the intellect, cross the sea of empirical
existence.
V-85. ‘The wise know that concern, as such, is the

abode of endless pains; they also know that un-
concern is the home of joys, both here and hereafter.
V-86. ‘Bound by the cords of latent impressions this
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world revolves (constituting empirical life). In

manifestation, they agonise; when obliterated they
make for well-being.
V-87. ‘Though intellectual, though extremely and

variously learned, though high-born and eminent, one
is bound by cravings as a lion is with a chain.
V-88. ‘resorting to supreme personal endeavour and

perseverance and conforming to Shastraic conduct
unwaveringly, who may not win perfection ?
V-89. ‘I am this entire cosmos; I am the supreme Self

that lapses not. Nothing other than me is – this vision
is the supreme assertion of the Self as ‘I’ (or, the first
level of self-assertion).
V-90. ‘I transcend all; I am subtler than a hair’s tip’ –

such, O Brahmin, is the second and beneficent mode
of self -assertion.
V-91. ‘This (mode) promotes liberation and not

bondage. (Witness) the case of the Liberated in-life.
V-92. ‘The conviction that I am no more than a bundle

of parts like hands, feet, etc.; is the third mode of self-
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assertion – it is empirical and petty.
V-93. ‘This root of the evil tree of empirical life is

wicked and must be renounced. Smitten by this, the
worldly man rapidly falls ever lower.
V-94. ‘Discarding this wicked mode of self-assertion

from one’s life, in due course, by virtue of the
beneficent mode, one achieves liberation in peace.
V-95. ‘Resorting to the first two non-worldly modes

of self-assertion, the third worldly mode that
occasions pain must be renounced.
V-96. ‘Next discarding even the first two, one

becomes free from all modes of self-assertion and
thus ascends to the transcendent status (of freedom).
V-97. ‘Bondage is nothing but craving for objective

enjoyment; its renunciation is said to be liberation.
Mind’s affirmation is perilous; its negation is great
good fortune. The mind of the Knower tends to
negation; the mind of the ignorant is the chain (of
bondage).
V-98. ‘The (timeless) mind of the Knower is either
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blissful nor blissless; neither fickle nor stirless. It

neither is nor is not. Nor does it occupy a mind
position among all these – so maintain the wise.
V-99. ‘Just as, due to subtlety ether, illumined by the

Spirit, is not (objectively) perceived, so the impartite
Spirit, though all perceiving, is not observed.
V-100. ‘The imperishable Spirit, free from all

imaginings and beyond nomenclature, has been
assigned designations like one’s Self, etc.
V-101-102. ‘Transparent like a hundredth part of

ether, partless as manifested in those who know, ever
aware of the sole Self of all that is pure in empirical
life, this Spirit neither sets nor rises; neither rises up
nor lies (low); neither goes nor returns; it is neither
present nor absent here.
V-103. ‘This Spirit has a flawless mode (of its own),

indubitable and propless.
V-104. ‘At the very outset, purify the disciple through

excellence such as mind’s tranquillity, restraint of
sense-organs, etc. Next impart to him the teaching that
all this (world) is Brahman, viz., the purified Thou.
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SAMA-VEDA
V-105. ‘One who teaches an ignoramus or half-

awakened (disciple) that ‘all this is Brahman’ will (in
effect) plunge him in an endless series of hells.
V-106. ‘But a disciple whose intellect has been well-

awakened, whose craving for objective enjoyments
has been extinguished, and who is free from all
‘expectations’ is rid of all impurities born of
nescience; the wise teacher may instruct him.
V-107. ‘Like its effulgence where there is light, like

the day where there is the sun, like the fragrance
where there is a flower, so is there a world where
there is the Spirit.
V-108. ‘When the view-point of Knowledge is purged,

when (the dawn of) awakening spreads vastly, this
very world will cease to appear as real.
V-109. ‘Established in yourself, you will realize aright

the strength and weakness of the flood of my words
(of instruction) – (you will realize it) by the highest
mode of nescience that spurs the effort to wipe out the
sphere of the petty Self.
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V-100. ‘By it (the highest mode of nescience) is won

the knowledge that consumes all errors, O Brahmin !
One missile puts another out of action; one flaw
destroys its opposite.
V-111. ‘One poison may be neutralised by another; an

enemy may destroy another. Such is the wonderful
riddle of elements that pleases through self-
destruction !
V-112. ‘The real nature of this riddle is not perceived.

As it is observed, it perishes – observed with the
flaming imagination whose content is: ‘in Truth it
exists not at all’.
V-113. ‘He who cherishes with the (creative) and

liberating imagination (the thought that) all this is
spirit, that the perception of difference is nescience,
should renounce this (nescience) in all possible ways.
V-114. ‘sage ! That ultimate Status which is said to be

imperishable is (in truth) not won. Twice-born sage !
Speculate not as to whence this (nescience) has arisen.
V-115. ‘Speculate rather on: ‘how shall I destroy it ?

Once it is dissipated and dispelled you will
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(renunciation-)cognise that status.
V-116. ‘That integral status (includes the knowledge)

‘Whence this Maya has come and how it has perished.
Therefore try to treat (with remedies) this abode of
diseases (i.e. Maya).
V-117-118(a). ‘So that she may not subject you again

to the sufferings of birth (etc.,). ‘The sea of the Spirit
shines forth in one’s Self with its splendid inner
vibrations. With certitude meditate inwardly that is
homogeneous and infinite.
V-118(b). ‘The power of the Spirit in the sea of the

Spirit is a slightly agitated state of the latter.
V-119. Like a wave in the sea, that pure Power shines

forth there, just as the wind automatically blows in the
sky.
V-120. ‘In the same way, the Self in itself, by its own
power, becomes mobile. That omnipotent Deity
flashes forth for a moment.
V-121. ‘Whose potencies of space, time and action are

not enhanced (by any means); who is pre-eminently
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established in her infinitude, being fully conscious of

her own essential nature.
V-122. Un-comprehended, She brings into being a

finite form. When that supremely enchanting Deity
brings forth that (finite) form.
V-123-124(a). Other ideas (views), names, number,

etc.; follow her. The individual self (‘Knower of the
field’) is the designation of this form of the Spirit, O
Brahmin; it is the basis of space, time and activity,
and its forms are rooted in manifold (mental)
constructions.
V-124(b). ‘He (‘the Knower of the field’) generating

latent impressions, again, assumes the form of
egoism.
V-125. ‘The tainted egoism, as determiner, is called

intellect, which, imagining forms, becomes the base
for cogitation (or mind).
V-126. ‘With its profuse imaginings the mind slowly

is (transmuted into) sense-organs. The wise deem the
body with its hands and feet (nothing but) the senses.
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SAMA-VEDA
V-127. ‘Thus, indeed, in stages descends the Jiva,

bound by the cords of imaginings and impressions,
and encompassed by a multitude of sufferings.
V-128. ‘The potent Spirit, thus degenerating into

dense egoism, passes voluntarily into bondage as a
silk-worm in its cocoon.
V-129. ‘And, like a lion in chains, becomes totally

dependent finding itself within a net of its own
imaginings and nothing more.
V-130. ‘Sometimes (it operates as) mind, sometimes

as intellect; sometimes as cognition; sometimes as
(pure) action. Sometimes it is egoism and sometimes
it is held to be what is thought.
V-131. ‘Sometimes it is called Prakriti and sometimes

it is held to be Maya. Sometimes it is designated a
‘flaw’ and sometimes referred to as ‘action’.
V-132. ‘Sometimes it is proclaimed as bondage and

sometimes accounted the ‘eight-fold case’. Sometimes
it is said to be avidya and sometimes it is identified
with ‘desire’.
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SAMA-VEDA
V-133. ‘Bearing within itself, as its seeds the fig-tree,

this entire empirical sphere that fashions the cords of
cravings, the Jiva is verily a tree sans fruits.
V-134-135(a). O Brahmin ! Like an elephant stuck in

the morass, is the mind consumed in the flames of
worries, crushed by the python of rage, attached to the
waves of the sea of lust, and oblivious of its own
grand progenitor (the Spirit): -- rescue it.
V-135(b)-136. ‘Thus are the Jivas (living beings)

phases of the Spirit and established through bringing
the empirical sphere into being. Their forms, in lakhs
and Crores, have been assigned by Brahma.
Numberless (Jivas) were born in the past and even
now are being brought forth on all sides.
V-137. ‘Others also will be born like multitudes of

water-drops from a water-fall. Some of them are in
their first birth; others have (already) had more than a
hundred births.
V-138. ‘Yet others have (already) had countless births.

Some will have two or more births, besides. Some are
born as sub-human and super-human beings, gifted
with music and Knowledge; some as mighty reptiles.
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SAMA-VEDA
V-139. ‘Some of (these living beings) are (to be

identified with) the sun, the moon and the lord of
waters; others with Shiva, Vishnu and Brahma. Some
divided themselves as Brahmins, Kshatriyas,
Vaishyas, Sudras.
V-140. ‘Others with grass, herbs, trees, with their

fruits, roots and winged insects. Jivas are (also to be
identified with) trees like the Kadamba, the Jambira,
the Sama, Tala and Tamala.
V-141. ‘And with mounts like Mahendra, Malaya,

Sahya, Mandara and Meru; and with the seas of salt
water, milk, ghee and sugarcane-juice.
V-142. ‘And with the vast quarters, and fast-running

rivers; some of these sport high above (the earth);
some descend and again fly upwards.
V-143-144(a). ‘Hit ceaselessly by death, as though

they are balls hit by the hands, these Jivas are
ceaselessly struck down by death as balls are by the
hand. Having undergone thousands of births, again,
some unwise ones despite (a degree of)
discrimination, fall into the turmoils of worldly life.
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SAMA-VEDA
V-144(b)-145. ‘The principle of the Self,

undetermined by space, time, etc.; by virtue of Its
power, just sportively assumes a body spatial and
temporal. Possessed of innate tendencies (to manifest)
various orders of living beings, Itself is the supreme
(Lord and Creator) that becomes the mind, that is
unstable and inclined to construction and dissolution.
V-146-148(a). ‘In the beginning in a moment, the

Constructive Power of the Mind fashions the
transparent (image of) space inclined to own, as its
essence, the seed of sound. Then, becoming dense, by
the process of gross vibrations, that mind brings forth
the vibrations of air inclined to own the seed of touch.
V-148(b)-149(a). ‘Of these two space and air, the

bases of sound and touch, by intense repetitive
frictions, is generated the fire.
V-149(b)-150. ‘Then the mind enriched by these three

including rudimentary form proceeds to the notion of
pure liquidity and, instantaneously, becomes aware of
the coolness of water followed by the perception of
water.
1390
SAMA-VEDA
V-151. ‘The mind thus enriched by such attributes

meditates all at once on rudimentary smell; thence
arises the perception of the earth-element.
V-152. ‘Next this body encompassed by the

rudimentary elements discards its subtleness
beholding in the sky a flash like a spark of fire.
V-153. ‘Conjoined to the element of egoism and the

seed of the intellect, this bee in the lotus of the
elemental heart is (now) styled the Puryashtaka.
V-154. ‘Due to intensity of yearning in it, by

meditating on a resplendent embodiment, the mind
grows grosser as a Bilva-fruit does through the
process of ripening.
V-155. ‘That effulgence in the sky, shining like liquid

gold in a crucible, assumes a form with definite
contours by virtue of its inherent nature.
V-156. ‘Upwards is the round head; downwards the

feet. Of the two sides are the hands and in the middle
what functions as the belly.
V-157(a). ‘In course of time the body (indwelt by the
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mind) gets fully developed and becomes flawless.
V-157(b)-158(a). ‘That same divine Brahma, the

grandfather of the entire world, gets established in
intelligence, purity, strength, energy, forms of
knowledge and lordship.
V-158(b)-160(a). ‘Beholding his own attractive and

pre-eminent body, the blessed Lord, the range of
whose perception embraces all the three divisions of
time, wondered what first would make its appearance
in this supreme space whose essence is pure Spirit and
whose limits are nowhere.
V-160(b). ‘Thus wondered Brahma whose vision was

as flawless as that of Shiva.
V-161. ‘In large groups he behold bygone orders of

(cosmic) manifestation. Next he recollected them all
in the due order of all their attributes.
V-162. ‘(Then) sportively he fashioned, by (sheer)

imagination, variegated living beings with their
unique patterns of behaviour – the whole constituting,
as it were, a city in the sky.
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V-163. ‘For securing their happy state as well as

liberation, for attaining righteousness, love and
wealth, he set up Shastras endless and varied.
V-164. ‘As the existence of the world has been set up

by mind in the form of Brahma, it lasts only as long as
Brahma; with his destruction, the world too perishes.
V-165. ‘O best of Brahmins, in reality nothing

anywhere, at any time, is born or is destroyed. All that
is seen is unreal (neither is nor is not).
V-166. ‘Give up the idle show of empirical life, a very

pit of the serpents of cravings. Knowing this to be
unreal, reduce them all to the status of their ground.
V-167. Vis-à-vis ‘the city in the sky’, whether adorned

or not, or the parts of its constitutive case (the
nescience), progeny etc., what rationale is there for
pleasures and pains ?
V-168. ‘Sorrow – and not a sense of gratification – is

in order as regards wealth and spouse in their
nourishing state. Who can have a sense of reassurance
here as the nescience of delusion gets more and more
entrenched ?
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V-169. ‘Those very (empirical) experiences which, in

their abundance, cause a fool to get attached (to this
world) are the source, in the case of a wise man, of his
dispassion.
V-170. ‘Therefore, Nidagha, with your awareness of

Truth, cultivate indifference to whatever has perished
among the activities of empirical life and accept
whatever offers itself.
V-171. ‘The marks of a man of discrimination are

spontaneous indifference to experiences that do not
come of their own accord and hearty acceptance of
those that do.
V-172. ‘Knowing and resorting to the untarnished

middle status between the real and the unreal, neither
cling to nor fly from the objective realm, external or
internal.
V-173. ‘The intelligence of a wise and active man,

free from attachment and aversion, remains
untarnished like a lotus leaf unmoistened by water.
V-174. ‘O twice-born (sage), if the glamour of objects
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charms not your heart, then, having grasped what

ought to be known (achieved true wisdom), you have
crossed the sea of empirical life.
V-175. ‘In order to win the pre-eminent Status

separate, by means of supreme wisdom, the
functioning mind from (all) latent impressions as one
does a strong scent from the flower.
V-176. ‘The superior men of discrimination who

board the Ship of Wisdom cross this sea of empirical
life full of the waters of latent impressions.
V-177. ‘Those men who know this world as well as

what is beyond conform to all things. They neither
shun nor seek the ways of the world.
V-178. ‘The sprouting of mental construction consists

in Spirits’ proneness to objects (‘knowables’) – the
Spirit that is infinite, that is the Truth of the Self, and
that is Universal Being.
V-179. ‘That very sprouting having lightly come into

being gradually fills out, developing into the mind;
then it promotes inertness like a cloud.
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V-180. ‘Imagining objects as other than the Self, as it

were, the Spirit is transformed into a constructive
process, as it were; just as a seed is into a sprout.
V-181. (Mental) construction is indeed the process of

putting together (of constituents); it comes
automatically into being and waxes fast unto pain,
never unto delight.
V-182. ‘Indulge not in mental construction; in a state

of stability, dwell not on positive existence. Persevere
in stopping mental construction. Thus one never again
pursues the trail of construction.
V-183. ‘By the mere absence of imagination, (the

process of) mental construction dwindles
automatically. (One act of) construction leads to
another. Mind battens on itself, O sage !
V-184. ‘Getting (off construction) abide in the Self.

Once this is done, what can prove difficult ? Just as
this sky is empty, so is the entire cosmos.
V-185. ‘Wise Brahmin ! Just as a paddy husk or the

black coating on copper, through effort, is destroyed
so also may the mental impurities of man.
1396
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V-186. ‘As a grain of paddy, the innate impurity of a

Jiva, too, can be destroyed in ample measure. There is
no doubt in that. Therefore, strive’.
VI-1. ‘Giving up the deeply felt and seductive

glamour, consisting in imagination, of empirical life,
you remain what you (really) are; O sinless one !
Sportively roam the world.
VI-2. ‘By means of the trenchant and creative

thought, "I am a non-agent in all contexts", there
remains but the (perception of) sameness, called,
"supreme immortality".
VI-3. ‘In regard to all elaborations of pain due solely

to one’s sense of agency, (finally) there remains but
sameness when one’s mental constructions dwindle
away.
VI-4. ‘This sameness, amidst all emotional moods, is

the status grounded in Truth. Anchored in it the mind
is no more reborn.
VI-5. ‘O, sage ! Renouncing all forms of agency and

non-agency and abolishing the mind, you remain what
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you (really) are; be steadfast.
VI-6-7. ‘Stead-fast in the final stability, give up the

very tendency to renunciation. Giving up everything
together with its cause – the dichotomy between Spirit
and mind, light and darkness, etc.; the latent
impressions and what generates them – as well as the
vibrations of vital breath, (be you) sky-like with a
stilled intellect.
VI-8. ‘Having totally wiped out from the heart the

massed rows of latent impression, one who remains
free from all anxiety is the liberated, is the supreme
Deity.
VI-9. ‘I have seen all that is worth seeing; through

delusion have I wandered in all the ten directions of
space. For the ignorant who roams, through reasoning,
(the regions of) empirical existence, the latter shrinks
into the dimensions of a cow’s hoof.
VI-10. ‘In the body with its ins and outs, up and
down, in the regions between, here and there, there is
the Self; there is no world that is not the Self through
and through.
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VI-11. ‘There is nothing in which I am not; there is

nothing which is not That, through and through. What
more do I want ? All things are essentially Being and
Spirit, pervaded by That.
VI-12. ‘All this is indeed Brahman; all this extended

reality is the Self. I am one and this is another – give
up this delusion, O sinless one !
VI-13. ‘The superimposed (objects) cannot possibly

be in the eternal, extended and undivided Brahman.
There is neither sorrow, delusion, old age nor birth.
VI-14. ‘What (in reality) is here only That exists.

Always be calm, experiencing things as they occur
and entertaining no desire whatsoever.
VI-15(a). Neither shunning nor grasping, be always

calm.
VI-15(b)-16. ‘Magnanimous one ! Flawless
cognitions swiftly fly to him who finds himself in his
last birth, just as pure pearls lodge themselves in the
best bamboo. This example has been offered to suit
best those who develop dispassion.
VI-17. ‘The certitude of the joy of cognition (results
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from) intimate contact of the perceiver and the object.

We duly meditate on that stable Self, manifest in the
truth of one’s self (the source of the joy of cognition).
VI-18. ‘Giving up the seer’s perception and the object

together with latent impressions, we duly meditate on
the Self that manifests Itself first as perception.
VI-19. ‘We duly meditate on the eternal Self, the

illumination of all lights, that occupies the middle
ground between the "is" and the "is not".
VI-20. ‘Discarding the Lord who reigns in the heart,

those who run after (some other) God are in fact
seeking a gem after casting away the Kaustubha
already in their possession.
VI-21. ‘As Indra smites mountain peaks with his

thunder-bolt, so should one strike, with the rod of
discrimination, these adversaries in the form of sense-
organs, both active and passive.
VI-22. ‘In the evil dream (seen) in the night of

empirical life – in this empty illusion of the body –
everything experienced (as the extended) delusion of
empirical) life is impure.
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SAMA-VEDA
VI-23. ‘In childhood one is stupefied by ignorance; in

youth one in vanquished by woman. In the period that
remains one is worried by one’s wife. What can one –
the meanest of men – accomplish ?
VI-24. ‘(But wail as follows): Unreality rides on the

top of existence; ugliness on the top of things lovely;
pains ride on the top of pleasures. What single entity
may I resort to ?
VI-25. ‘Even those men pass away on the closing and

opening of whose eyes depends world’s disaster or
prosperity. Of what account are folk like my (humble)
self ?
VI-26. ‘Empirical life is said to be the very limit of

sufferings. When (one’s) body has slipped into its
depths, how can pleasure be won ?
VI-27. ‘I am awake ! I am awake ! ! Here is the

wicked thief (who has been pestering me, viz.,) the
mind. I shall destroy him; I have long been under his
assault.
VI-28. ‘Don’t be depressed. Seek not to seize what is
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fit only to be eschewed. Giving up (ideas of both)

rejection and seizure, remain rooted in what is neither
to be rejected nor seized; be wholly firm.
VI-29-30. ‘The Knower rid of things to be rejected or

seized has, without latent impressions, qualities (such
as): freedom from desire and fear, conation and
action; eternity, equality, wisdom, gentleness,
certitude, steadfastness, amiability, contentment,
charity and soft-spokenness.
VI-31-32. ‘With the sharp needle of (penetrating)

intelligence, tear up the nest cast by the fisher-woman
of Craving in the waters of transmigratory life – a net
made of the cords of (variegated) thoughts, even as a
strong wind scatters (the vast) net of clouds. Then
abide in the vast status (as immutable Brahman).
VI-33. ‘Cleaving the mind with the mind itself as one

does a tree with an axe, and attaining the holy status,
at once, be steadfast.
VI-34. ‘Standing or moving, sleeping or walking,

dwelling in a place, flying aloft or falling down,
inwardly sure that (all) this is but unreal, eschew (all)
clinging.
1402
SAMA-VEDA
VI-35. ‘If you depend on this objective (world), you

have a mind and are in bondage. If you reject the
objective (world), you have no mind; you are
liberated.
VI-36. ‘"Neither am I nor is this real" – so thinking

remain absolutely immovable, in the intervals of
subjective and objective awareness.
VI-37. Rid of what enjoys and what is enjoyed, set in

the middle ground between the object and its enjoyer,
be ever given to the contemplation of your Self as
(pure) awareness.
VI-38. ‘Dwelling on "the taste", be filled with the

supreme Self; resorting to the propless, steady
yourself off and on.
VI-39. ‘Those who are bound by ropes are released:

(but) none in the grip of craving may be released by
anyone. Therefore, Nidagha, shed craving by
renouncing all mental constructions.
VI-40. ‘Cutting through this innate and sinful craving

whose essence is egoism with the needle of self-
1403
SAMA-VEDA
abnegation, be stationed in the border land of the

future and the present, entirely quelling all fear
whatsoever.
VI-41-43. ‘Rejecting the inveterate idea. "I am (the

very) life of these objects and these objects are my
(very) life !" "without these I am nothing and they are
nothing without me" and reflecting, "I do not belong
to (any) object and no object belongs to me", the
intellect becomes tranquillised and the actions are
performed in a sporting spirit. Latent impression (of
such an agent) stand renounced. This renunciation, O
Brahmin, is extolled as worthy of profound meditation
!
VI-44. ‘Due to the equilibrium of the intellect, total

obliteration of latent impressions is acquired. That
(indeed) should be deemed the obliteration of latent
impressions, having won which one gives up (even)
the body as one is free from all sense of possessions.
VI-45. ‘He is called the Jivanmukta (Liberated-in-life)

who lives after giving up all conceivable objects; for
he has recreatively given up all latent egoistic
impressions.
1404
SAMA-VEDA
VI-46. ‘Having given up all baseless (mental)

constructions and the latent impressions, he who has
won tranquillity is the best among the Knowers of
Brahman; he is the liberated. His renunciation may
only be deduced.
VI-47-48. ‘These two fearless ones, unconcerned

about pleasures and pains that occur in the due course
of time, have achieved the status as Brahman – the
(passive) renouncer and (the active) Yogin, both of
whom are self-disciplined and tranquillised. O Lord of
sages ! For they neither strive for nor reject anything
amidst the inner, mental modifications.
VI-49-50(a). ‘He is called the Jivanmukta who lives

as one in dreamless sleep, who is neither lifted up nor
depressed by the emotions of joy, intolerance, fear,
anger, lust and helplessness and who is free from all
objective pre-occupations.
VI-50(b). ‘the craving born of latent impressions,

oriented towards external objects, is said to be bound.
VI-51-52(a). ‘The same freed from latent impressions

bound up with objects, as such, is said to be liberated.
Know that the desire culminating in the prayerful
1405
SAMA-VEDA
thought, "let this be mind", to be a strong chain that

spawns suffering, birth and fear.
VI-52(b)-53(a). ‘The magnanimous man renounces

(this enchaining desire) vis-à-vis objects both real and
unreal and wins the status that is sublime.
VI-53(b)-54(a). ‘Then outgrowing the attachment

both to bondage and liberation and the states of pain
and pleasure – attachment both to the real and unreal
– remains unshaken like the unagitated ocean.
VI-54(b). ‘Good Sir, man may have a four-fold

certitude.
VI-55. ‘Engendered by (my) mother and father, I am

(the body) from the foot to the head. This particular
certitude, O Brahmin, results from the observation of
the worries of bondage !
VI-56. ‘Good men have second kind of certitude that

promotes liberation – viz.: "I am beyond all objects
and beings; I am subtler than the tip of a hair".
VI-57. ‘Best of Brahmins, a third kind of certitude has

been affirmed promotive of liberation alone
1406
SAMA-VEDA
(consisting in the thought) " All this objective world,

the entire indestructible universe, is but myself".
VI-58. ‘Also there is a fourth certitude, yielding

liberation (that consists of the assertion) "I and the
entire world are empty and sky-like at all times".
VI-59. ‘Of these the first is said (to result from) the
craving that earns bondage. Those having the last
three are sportive, extremely pure and are liberated in
this (very) life. Their cravings have been (wholly)
purified.
VI-60. ‘Great-souled (sage), the mind seized with the

certitude "I am everything" is never born again to
taste of sorrow !
VI-61. ‘that Brahman has been (identified with)

emptiness, Prakriti, Maya and also consciousness. It
has also been said to be "Shiva, pure Spirit, the Lord,
the eternal and the self".
VI-62. ‘There flourishes but the non-dual Power that

is the supreme Self through and through; it sportively
builds up the universe with (factors) born of (both)
duality and non-duality.
1407
SAMA-VEDA
VI-63. ‘He who resorts to the status beyond all

objects, who is through and through the Spirit that is
perfect, who is neither agitated, nor complacent, never
suffers in this empirical life.
VI-64. ‘Who performs the actions that fall to his lot,

ever viewing foe and friend alike, who is liberated
from both likes and dislikes is neither sad nor hopeful.
VI-65. ‘Who utters what pleases all; speaks pleasantly

when asked; and who is conversant with the thoughts
of all beings never suffers in this empirical life.
VI-66. ‘Resorting to the primeval vision (of Reality)

marked by the renunciation of all objects and Self-
established, fearlessly roam the world, as a (veritable)
Jivanmukta.
VI-67. ‘Inwardly shedding all cravings, free from

attachment, rid of a(all) latent impressions, (but)
externally conforming to established patterns of
conduct, fearlessly roam the world.
VI-68. ‘Externally simulating enthusiastic activity,

but, at heart, free from it all, apparently an agent (but)
1408
SAMA-VEDA
really a non-agent, roam the world with a purified

understanding.
VI-69. ‘Renouncing egoism, with an apparent reason,

shining like the sky, untarnished, roam the world with
a purified understanding.
VI-70. ‘Elevated, clean of conduct, conforming to

established norms of conduct, free from all inner
clinging, leading, as it were, an empirical life.
VI-71. ‘Resorting to the inner Spirit of renunciation,

apparently he acts to achieve (some) aim (or other).
Only small men discriminate saying: One is a relative;
the other is a stranger.
VI-72-73(a). ‘For those who live magnanimously the

entire world constitutes but a family. Resort to the
status free from all considerations of empirical life,
beyond old age and death, who are all mental
constructions are extinguished and where no
attachments finds lodgement.
VI-73(b). ‘This is the status of Brahman, absolutely

pure, beyond all cravings and sufferings.
1409
SAMA-VEDA
VI-74(a). ‘Equipped thus and roaming (the earth), one

is not vanquished by crisis.
VI-74(b)-75. ‘By the prop of detachment and

excellences like magnanimity, lift up your mind
yourself perseveringly in order to enjoy the fruit of
Brahmic freedom.
Through detachment, it achieves perfection along the
path of negation (of the object).
VI-76-77(a). ‘(The mind, then) is emptied of all

cravings as the pure lake is (of water) in the season of
autumn.
Why is not an intelligent man ashamed of clinging to

the same dry routine of insipid actions, day after day ?
VI-77(b). ‘Bondage is fashioned by consciousness (as

subject) and its objects; once free from these,
liberation follows.
VI-78. ‘"Consciousness (Spirit) is never an object; all

is Self" – this is the essence of all Vedantic doctrines.
Resorting to this sure doctrine, behold (the world),
intellectually and freely.
1410
SAMA-VEDA
VI-79. ‘You will independently achieve the Self, the

status of bliss (holding): I am Spirit, these worlds are
Spirit, the directions (in Space) are Spirit; these
manifested beings are Spirit.
VI-80-81. ‘"I am the glory (mahas), devoid of objects

and perceptions, wholly pure of form, eternally
manifest, rid of all appearances, seer, witness, spirit,
free from all objects, the full-orbed light in essence,
for which no knowables exist, Knowledge pure and
simple".
VI-82. "King of sages ! With all mental constructions

wiped out, all yearnings abolished, resort to the status
of certitude and be self-established in the Self.
VI-83. The Brahmin seeker after Truth who dwells

upon the Mahopanishad becomes a well versed Vedic
scholar. (If) uninitiated, he becomes initiated; he
becomes purified by fire, by air, by the sun, by the
moon, by Truth, by all agents of purification. He
becomes known to all gods; is cleaned (as if he has
dipped) in all sacred waters. He dwells in the thoughts
of all gods. He has (as it were) performed all
sacrifices. To him accrue the fruits of having repeated
the Gayatri sixty thousand times; of having repeated
1411
SAMA-VEDA
Itihasa and Puranas and Srirudra a Lac of times; of

having repeated Omkara ten thousand times. He
hollows the rows (of living beings) as far as the eye
reaches; and seven generations both in the past and in
the future. So declares Hiranyagarbha. ‘Through
repetition of sacred utterances one wins immortality’ –
this is the Mahopanishad.

vitality

be in me,
1412
SAMA-VEDA
Here ends the Mahopanishad, included in the Sama-

Veda.
1413
SAMA-VEDA
71. Maitrayani Upanishad

vitality

be in me,
1414
SAMA-VEDA
PRAPATHAKA ONE
The King Brihadratha, setting up his eldest son as

king, deeming the body to be impermanent, getting
detachment, went to the forest. He performed great
penance and stood looking at the sun, arms uplifted.
At the end of a thousand years the sage Sakayana
approached (him) like, fire without smoke, burning
with his lustre and said ‘Oh King, arise and choose a
boon’. He bowed and said, ‘Sir, I am ignorant of the
self. You know it; please impart it’.
‘This has happened in the past, and is impossible, ask

for other desires’. But the King touched his feet and
said, ‘Sir, what is the use of enjoyment in this body
which smells badly and is a mass of bones, skins, etc.,
attacked by lust, anger, etc., separation from near and
dear people, hunger, thirst etc. We see that all this is
decaying, like flies and mosquitoes which live and
die.
Great kings Dudyumna, Bhuridyumna, Indradyumna,

Kuvalayasva, Yauvanasva etc., of Suryavamsa,
1415
SAMA-VEDA
Marutta etc., of the Somavamsa, relinquished this

world and went to the other, even as the relatives were
watching. We also see how Gandharvas, Asuras,
Yaksas and others are dead and gone. The oceans
become dry, mountains fall, Dhruva star is shaken,
trees and earth are uprooted.
There is only rebirth in this world after all the

enjoyment. You should uplift me who am like a frog
in a dark well. You are my refuge.
PRAPATHAKA TWO
The sage Sakayanya being pleased said, ‘O King, the

flag (ornament) of the Ikshvaku dynasty, you know
the self, have done your duty, famous as the son of
king Marut. This indeed, is your self’. ‘Which, O
Lord’ (he asked). He replied: ‘It cannot be described.
This one, bound by external causes, going upward,
suffering and yet not (really) suffering, dispels
ignorance like the sun dispelling darkness. The
tranquil one rising from this body and approaching the
supreme, manifests itself in its own essence,
immortal, fearless.
1416
SAMA-VEDA
This Brahma-vidya has been imparted to us by Lord

Maitreya. I shall teach you the same. The sinless,
powerfully radiant and chaste Valakhilyas spoke to
Prajapati, ‘Lord, this body is inert like a cart. Which
subtle being has such greatness that the body is set up
as a conscious thing ? Who is the driver of this
body ?’
He told them ‘He who is beyond speech, is pure, holy,

empty of delusion, placid, breathless, independent,
endless, unchangeable, eternal, unborn, free, in his
own glory. He is the driver.
They said, ‘How can this body be set up like this by
one who is devoid of desire ?’ He replied ‘The self is
subtle, non-object, invisible and called Purusha. In
part he is consciously present here and awakens the
sleeper. That conscious part of this Purusha is the
knower of the body in every individual. His marks are
imagination, determination and conceit – he is the
Lord of creatures, the eye of all. By that conscious
being is the body set up. He is the driver.
They asked, ‘Lord, how can such a being exist in

part ?’
1417
SAMA-VEDA
He told them, ‘This Prajapati was there in the

beginning. Being alone he was not happy. He
contemplated on himself and made numerous beings.
They were unaware of him, breathless, inert like a
post. He was not happy and thought, ‘To kindle their
awareness, I shall enter into them’. Making himself
like air, he entered, not as one but making himself
five-fold Prana, Apana, Vyana, Udana and Samana
airs. The breath that moves upward is Prana, Apana
moves down. Samana is that which causes the eaten
food to settle and circulates it to every limb equally.
Udana throws up and sends down the drink and food.
That which pervades the nerves is Vyana. The
Vaisvanara wind overpowers the Antaryami wind and
vice versa. In between these two warmth is exuded –
the warmth is the spirit – spirit is cosmic fire. Also
this has been stated elsewhere. The fire within is the
cosmic fire, the inner fire by which food is digested.
The sound of digestion is heard with closed ears, not
when one is about to die.
This supreme being dividing himself into five,

established in the cave (heart) is all mental, his body
is the vital breath. He has many forms, his
imaginations are true. Standing in the core of the
heart, he strives and thinks: Let me become all things.
1418
SAMA-VEDA
Uprisen, dividing things by the five rays, he

experiences then. The sense organs are the rays, the
motor organs are the horses; the body the chariot,
mind is the driver, of the nature of Prakriti; driving
with the whip, he makes the body revolve like a
wheel. Due to him is the body a conscious entity.
This self is truly led to depend on the non-self by the

fruit of actions, white and dark, is overwhelmed, as it
were, by them and flits from body to body. Being
unmanifest, subtle, invisible, non-object,
unpossessive, free from states, non-agent, (but) abides
like an agent.
He is truly pure, steadfast, immutable, untarnished,
uneager, desireless, abiding as witness, experiences
‘fruits of actions’, is loved by a sheet (of Prakriti).
PRAPATHAKA THREE
They said, ‘O Lord, who then is the other self,

overwhelmed by the white and dark fruits of actions
and goes to wombs, good and bad, who goes down or
up wandering, overcome by dualities ?’
1419
SAMA-VEDA
He replied: There is indeed another self in elements,

overwhelmed by actions white and dark. Elements
means the five root-elements as well as the five
concrete elements. Their complex is the body.
The self is like a drop of water in the lotus (leaf). This

is overwhelmed by Prakriti. Being overcome he is in a
state of delusion and does not see the Lord in himself
making him act. Content with the mass of constituents
and confused, unsteady, in eager pursuit, smitten by
desire, yearning, conceited, thinking ‘I am that, this is
mine’ he binds himself by himself as in a net, he
roams about.
Elsewhere also it has been said. ‘The agent indeed is

the Elemental self. The inner spirit causes actions by
means of instruments just as iron pervaded by fire and
beaten by workers is split into may, so, the elemental
self pervaded by the inner spirit and pressed by
Prakriti becomes many. The group of three aspects,
assuming the forms of 84 Lakhs of living beings
constitutes the mass of elemental beings. This is the
form of plurality. The constituents are impelled by the
spirit as a wheel by its driver. As the fire is not beaten
(only the iron is), so the elemental self and not the
spirit is over-powered.
1420
SAMA-VEDA
It has been stated: this body without consciousness

has been generated by the sex-act – it is hell – has via
the urinary passage, sustained by bones, covered with
flesh and skin, filled with faeces, urine etc., -- it is a
shattered sheath. It has been affirmed ‘Delusion, fear,
depression, sleep, wound, old age etc., being full of
these Tamasa and Rajasa traits (like desire), the
elemental self is overwhelmed. Hence indeed, it
inevitably assumes different forms.
PRAPATHAKA FOUR
It has been said: ‘As waves in great rivers, the past

deeds are one’s safeguard – like the coast line for the
ocean. Rebirth is unavoidable – bound by good and
bad results (of actions), as a beast by ropes. Like a
prisoner, one in the clutches of Death is not free;
dwells in the midst of many fears. He who is
maddened by worldly pleasures is like one
intoxicated. He is in the grip of sin and roams, like
one bitten by a snake is he in the jaws of danger, as in
darkness one is blinded by passion. As caught in a
magic show one is in the midst of Maya. He sees
1421
SAMA-VEDA
every thing wrongly as in a dream, essenceless like

the pith of plantain – like an actor dressed up for a
moment – falsely attractive like a painted wall. It has
been stated ‘sense-objects’ like sound are there,
sources of trouble. Attached to them, the self forgets
the supreme place.
The remedy is the winning of knowledge – following

one’s own Dharma, one’s law of life supports all like a
tree-trunk. By this law does one go upwards; without
it one tumbles down – this has been laid down in the
Vedas. A transmission of the law cannot really be in
the Ashrama (stage of life). One who is in the
Ashrama is said to be a real ascetic.
It has also been said: ‘By penance is Sattva got and by

Sattva is the (refined) mind; by mind is the spirit got
and by the spirit attained, does (transmigration) stop.
The following verses are relevant:
Just as fire without fuel dies in its own source, so the

mind by the dying of its modes, calms down in the
source. The modes of mind, withdrawn, of the lover of
Truth, not deceived by sense objects, are false. They
follow laws of action - migrating life is mind indeed.
1422
SAMA-VEDA
Take pains to purge it well. What the mind dwells on,

that fills one’s life. This is the everlasting mystery.
With the purged mind, fixed on the self, one fears on
endless bliss. If the mind attached to sense objects is
fixed upon the supreme spirit, who will not be
liberated ? Mind is of two kinds: the impure is filled
with desires; the pure is without them. When a person
makes his mind free from dissolution and restlessness,
reaches the mindless state, it is the high place. The
mind is to be restrained only so long as it is not
dissolved in the heart. This is knowledge and release
too – rest is mere details. The joy got by the mind
which is purified by Samadhi and fixed upon the
spirit, cannot be described by words but grasped only
by the mind. Water mixed in water cannot be
distinguished, so also fire in fire and sky in sky, so the
mind spirit – man is freed. Mind is the only cause of
bondage and liberation: attached to objects, it gives
bondage – without them, liberation.
You are Bhahma, Vishnu, Rudra, Prajapati, Agni,

Varuna, Vayu, Indra, Moon, Manu, Yama, Bhumi,
Achyuta. In heaven you dwell in your own self in
many ways. I bow to you, the lord of all, the soul of
all, doer of allocations, protector of all; all illusion, all
sport are you. The placid in nature, the most secret,
1423
SAMA-VEDA
beyond thought and knowledge without beginning and

end.
It was all Tamas – then impelled by the Supreme, it
became uneven – Rajas compelled, becomes uneven.
This all came out of Sattva, the conscious being, in
every person, indicated by thought, determination and
conceit. Prajapati spoke about it. The first bodies are
Brahma etc. He is the aspects of Tamas, Rudra of
Sattva. Vishnu became three-fold, eight-fold etc.,
unlimited and moves among creatures – the support of
all creatures and their lord, inside and outside them.

vitality
1424
SAMA-VEDA

be in me,
Here ends the Maitrayani Upanishad, included in the

Sama-Veda.
1425
SAMA-VEDA
72. Maitreya Upanishad

vitality

be in me,
1426
SAMA-VEDA
I-1. The King, Brihadratha by name, had his eldest

son installed on the throne and considering the body
to be impermanent and feeling disgusted (with
worldly life) went to a (penance) forest. There he
performed the highest kind of penance and facing the
sun remained with his arm uplifted. At the end of a
thousand years the sun-god (taking the form of the
sage Sakayanya) approached the sage. Like fire
(blazing) without smoke and burning all as it were
with his effulgence the sage Sakayanya, the knower of
the Self, said to the king: ‘Rise up, rise up, choose a
boon’. Bowing to him the king said: ‘Revered Sir, I
know not the Atman. But we hear that you are a
knower of the truth. Expound to me that’. ‘This
request of yours is impossible on the very face of it.
Do not ask me this question. Oh descendant of
Ikshvaku, choose (the fulfilment of) other desires’.
Reverently touching the feet of the sage Sakayanya
the king gave utterance to the following religious text
(Gatha).
I-2. Now then why speak of other things ? (There is)
1427
SAMA-VEDA
the drying up of great seas, the downfall of mountains,

the movement of the polestar or of trees, the
submerging of the earth and the loss of position by the
gods. In this worldly life which is of the nature of
(distinction between) ‘he’ and ‘I’, what is the use of
enjoying desires as, resorting to them, there is seen the
repeated return (to the phenomenal world) ? Hence it
behoves on your part to uplift me. I am like a frog in a
well in this worldly life. Revered Sir, you are my
refuge’. Thus (the king said).
I-3. Revered Sir, this body is born of sexual union

alone, is devoid of consciousness and is verily hell as
it has emerged through the urinal path, full of bones,
daubed with flesh and encased in skin; it is fully filled
with faeces, urine, wind, bile, phlegm, marrow, fat,
fatty exudations and many other filthy things.
Remaining in a body of this kind, revered Sir, you are
my refuge. Thus (he implored).
I-4. Then the revered sage Sakayanya greatly pleased,

said to the king: ‘Great king Brihadratha, you are
prominent in the family of the Ikshvakus, a knower of
the Atman, one who has done his duty well and you
are well known by the name of Marut. Such is your
Self. Revered Sir, who is to be described ? And he
1428
SAMA-VEDA
said to the king:
I-5. The objects such as those denoted by sound and

touch are apparently (a source of) danger; for the
individual self (encased in the five elements) may not
remember the highest goal when attached to them.
I-6. Through penance one gets to know the inborn

disposition (Sattva); from Sattva one gets (stability of)
the mind; through the mind one realizes the Atman; by
realizing the Self (worldly life is) prevented.
I-7. Just as fire, when fuel is exhausted, calms down

in itself, so the mind, when its activity is exhausted,
becomes quiescent in its source (i.e. in the Self).
I-8. When the mind is calmed down into its source

and goes in the true path, the results dependent on
activities are unreal as the objects of the senses are
confounded (i.e. actions performed do not affect him
as he is without attachment).
I-9. It is the mind that constitutes worldly life; this

should be purified. As the mind, so the things appear
coloured by it; this is the eternal secret.
1429
SAMA-VEDA
I-10. By the purity of the mind one destroys (the

effect of) good and bad actions. When with a pure
mind one remains in the Self one enjoys inexhaustible
bliss.
I-11. If a person’s mind, which is well attached to the

region of the sense-objects, were turned towards
Brahman, who will not be released from bondage ?
I-12-14. One should feel the supreme Lord to be

present in the midst of the lotus of one’s heart as the
spectator of the dance of the intellect, as the abode of
supreme love, as beyond the range of mind and
speech, as he rescue ship scattering all worry (of those
sinking in the sea of worldly life), as of the nature of
effulgent Existence alone, as beyond thought, as the
indispensable, as incapable of being grasped by the
(active) mind, possessing uncommon attributes, the
immobile, steady and deep, neither light nor darkness,
free from all doubts and semblance, and is
consciousness consisting of the final beatitude.
I-15. That which is the eternal, the pure, the ever

vigilant, free from the nature (of delusions), the true,
the subtle, the supremely powerful, the one without a
second, the ocean of bliss and transcendent, that I am,
1430
SAMA-VEDA
the innermost essence (of all); there is no doubt about

it.
I-16. How can the danger (of duality) approach me,

resorting as I do to the inner bliss of the Self, who
despise the female goblin of desires, who view the
phenomenal world as in illusion and who am
unattached to it ?
I-17. Those ignorant people who stick to castes and

orders of life obtain the (worthless) fruit of their
respective actions. Those who discard the ways of
caste, etc., and are happy with the bliss of the Self
become merged in Brahman (lit. Purushas).
I-18. The body consisting of various limbs and

observing the (rules of) castes and orders has a
beginning and an end and is only a great trouble. Free
of attachment to one’s children, etc., and the body, one
should live in the endless supreme happiness.
II-1. Then the revered sage Maitreya went to Kailasa.

Approaching him (the Lord) he said: ‘Lord, expound
to me the secret of the supreme Truth’. The great god
said to him:
1431
SAMA-VEDA
II-2. The body is said to be the temple; the individual

Self (Jiva) is Shiva alone. One should discard the
faded flowers in the form of spiritual ignorance and
worship God (with the conviction) ‘He and I are one’.
II-3. True knowledge consists of seeing non-different

(in all); deep meditation consists of the mind freed
from thinking on sensory objects; bathing is the
removal of impurity in the mind and cleansing
consists of controlling the senses.
II-4. He should imbibe the nectar, Brahman, go about

for alms to preserve the body, and becoming devoted
to the one (Brahman) live in the solitary place of
oneness free from duality. Thus should a wise man
spend his life; he alone will attain liberation.
II-5. This body is born and it has death; it has

originated from the impure secretions of the mother
and father; it is the abode of joy and sorrow and it is
impure. Bathing in the form of discarding attachment
to it is ordained when one touches it with the idea that
it belongs to one.
II-6. It is built up of primary fluids, subject to
1432
SAMA-VEDA
grievous maladies, abode of sinful actions, transitory

and diffused with agitated feelings. Touching this
body, bathing (as aforesaid) is ordained.
II-7. It always naturally exudes at the appropriate time

impure secretions through the nine apertures (eyes,
ears, etc.,). Having impure matter it smells foul.
Touching this, bathing (as aforesaid) is ordained.
II-8. It is associated with the mother in impurity at

birth and is born with the impurity caused by child-
birth; as it is born associated with death (in due
course) and the impurity caused by child birth,
touching this body, bathing (as aforesaid) is ordained.
II-9. Viewing the body as ‘I’ and mine is smearing

oneself with faeces and urine in the place of
cosmetics. Thus pure cleansing has been spoken of (in
the verses above). Cleansing (the body) with mud and
water is (the external one) practised in the world.
II-10. Cleansing which purifies the mind consists of

the destruction of the three inborn tendencies (loka-
vasana, shastra-vasana and deha-vasana); (real)
cleansing is said to be by washing with mud and water
in the form of (true) knowledge and dispassion (Jnana
1433
SAMA-VEDA
and Vairagya).
II-11. Feeling of non-duality is the alms (which is

consumed) and the feeling of duality is the thing unfit
for consumption. The receiving of alms by the
mendicant monk is ordained in accordance with the
directions of the Guru and the scripture.
II-12. After embracing renunciation of his own accord

the wise man shall move away from his native place
and live far away, like a thief who has been released
from prison.
II-13. No sooner has (the ascetic) moved away from

the son of ego, the brother of wealth, the home of
delusion and the wife of desires than he is liberated
(from worldly bondage); there is no doubt about it.
II-14-15. How shall I perform the twilight worship

(Sandhya, i.e., there is no need for it) when the mother
of delusion is (just) dead and the son of true
awakening is born, causing two-fold impurity ? How
can I perform twilight worship when the bright sun of
consciousness ever shines in the sky of the heart and it
never sets or rises ? (i.e. there is no twilight at all and
hence there is no scope for worship).
1434
SAMA-VEDA
II-16. The conviction, which is present from the words

of the Guru that there is only one (reality) without a
second, alone is the solitude (necessary for
meditation) and not a monastery nor the interior of a
forest.
II-17. There is liberation for those who are free from

doubts; there is no emancipation even at the end of
repeated births for those whose minds are invaded by
doubts (about the non-duality of the Atman). Hence
one should have faith.
II-18. There is no (true) renunciation by discarding

action, nor by reciting the mantras of Praisa (at the
formal ceremony of renunciation). Renunciation has
been declared to be the oneness of the individual self
(Jiva) and the universal Self (Atman).
II-19. One, to whom all primary desires, etc., (such as

for wife, wealth and progeny) appear like vomit and
who has discarded pride in his body, is entitled to
renunciation.
II-20. A wise man should embrace renunciation only

when there has risen in his mind dispassion for all
1435
SAMA-VEDA
worldly things; otherwise he is fallen.
II-21. He who renounces worldly life for amassing

wealth (contributed by rich disciples) or for the sake
of (assured) boarding and clothing or for a stable
position (as the head of a monastery) is doubly fallen
(i.e. he has neither the full pleasures of worldly life
nor liberation); he does not deserve final beatitude.
II-22. The wisest take to contemplation on the reality

(of Brahman); the middling ones contemplate on the
scripture; low people think of the mantras; the lowest
are deluded by (the efficacy) of holy places.
II-23. A fool in vain takes (theoretical) delight in

Brahman without practically experiencing it (as I am
Brahman), like the joy of tasting fruits found in the
branch of a tree reflected (in a lake).
II-24. If a sage does not give up – the inward

(conviction of non-duality in) the collecting of alms
from various houses as a bee does honey from
flowers, the father in the form of dispassion, the wife
of faith and the son of true knowledge, he is liberated.
II-25. People rich in wealth, old in age and similarly
1436
SAMA-VEDA
those mature in knowledge – all these are (but)

servants, (nay) the servants of the disciples of those
who are mature in wisdom.
II-26. Even learned people have their minds deluded

by the illusion created by me and without realizing
me, the Atman, who am omnipresent, they but wander
like cows to fill the wretched belly !
II-27. To one desiring liberation worship of idols

made of stone, metal, gem and clay results only in the
experience of rebirth; hence the sage should perform
the worship of his heart alone (i.e. contemplate on
Brahman enshrined in his heart, non-different from
the Self). To prevent rebirth he shall avoid external
worship (of idols).
II-28. He who is full inwardly and outwardly is like a

jar filled in the sea; he who is empty inwardly and
empty outwardly is like a jar empty in the sky.
II-29. Do not become one enjoying objects (of the

senses), do not also become one believing in the
senses. Rejecting all ideations, become that which
remains.
1437
SAMA-VEDA
II-30. Discarding (ideas of) seer, seeing and what is

seen along with inward tendencies, may you resort
only to the Atman who is the prime source of all
phenomena.
II-31. That state of remaining like a stone with all

ideations quiescent and freed from the states of
waking and sleeping is the supreme state of the Self
(in the disembodied state).
Thus (ends the instruction given by Lord Shiva and
the second chapter).
III-1. I am I, I am the other (the supreme one), I am

Brahman, I am the source (of all), I am also the Guru
of all the worlds, I am all the worlds, That I am.
III-2. I alone am, I have attained perfection, I am pure,

I am the supreme, I remain always, I am He, I am
eternal, I am pure.
III-3. I am the true knowledge (Vijnana), I am the

special one, I am Soma, I am the all. I am the
auspicious one, I am free from sorrow, I am
consciousness, I am the impartial one.
1438
SAMA-VEDA
III-4. I am devoid of honour and dishonour, I am

without attributes, I am Shiva, I am free from duality
and non-duality, I am free from the pairs (of
opposites), I am He.
III-5. I am devoid of being and non-being, I am

beyond speech, I am effulgence, I am the power of the
void and the non-void and I am the auspicious and the
inauspicious (i.e. beyond both of them).
III-6. I am devoid of the equal and the unequal,

eternal, pure, ever auspicious; I am free of all and the
non-all, I am the righteous and I ever remain.
III-7. I am beyond the number one and I am beyond

the number two as well. I am above the distinction of
good and bad and I am devoid of ideation.
III-8. I am free from the distinction of many souls,

being of the form of unalloyed bliss. I am not (existent
as an entity), I am not another, I am devoid of the
body etc.,
III-9. I am free from the concept of substratum and

that of the object resting on it; I am devoid of a prop. I
am above captivity and liberation, I am the pure
1439
SAMA-VEDA
Brahman, I am He.
III-10. I am devoid of all things such as the mind, I

am the supreme, greater than the great. I am always of
the form of investigation, I am free from
investigation. I am He.
III-11. I am of the form of the letter ‘a’ and ‘u’ and I

am the letter ‘m’ which (as Om) is eternal. I am free
from meditation and being a meditator, I am beyond
the object of meditation, I am He.
III-12. I am of the form which fills everything,

possessing the characteristics of Existence,
Consciousness and Bliss. I am of the form of all holy
places, I am the supreme Atman, I am Shiva.
III-13. I am devoid of aim and non-aim and I am the

bliss 9rasa0 which has no extinction. I am beyond
measurer and measure and the thing measured; I am
Shiva.
III-14. I am not the world, I witness all and I am

devoid of eyes, etc., I am immense, I am awake, I am
serene and I am Hara (Shiva).
1440
SAMA-VEDA
III-15. I am devoid of all the senses and I do all

actions. I am the (object of) satisfaction to all the
Upanishads, I am always easily accessible (to the
devoted).
III-16. I am joy (to the devoted) and sorrow (to the

careless), I am the friend of all silence. I am always of
the form of consciousness and I am always of the
form of Existence and Consciousness.
III-17. I am not devoid of even the least, nor am I a

little. I am without the knot of the heart (i.e. partiality
due to affection) and I abode in the midst of the lotus
of the heart.
III-18. I am devoid of the six changes (of birth, etc.,),

I am without the six sheaths (the gross material body,
etc.,); I am free from the group of six (internal)
enemies (passions, etc.,) and I am the witness, being
the supreme God.
III-19. I am free of space and time, I am the bliss of

the principal unclad sages, I am beyond ‘there is’ and
‘there is not’ and I am devoid of all negation (i.e. I am
pure Existence without a counterpart).
1441
SAMA-VEDA
III-20. I am of the form of unbroken ether and I am of

omnipresent form. I am the mind (chitta) free from the
phenomenal world and I am devoid of the
phenomenal world.
III-21. I am of the form of all effulgence, I am the

effulgence of pure consciousness. I am beyond the
three durations (past, present and future) and I am free
from passion, etc.
III-22. I am above the body and its dweller and I am

unique, devoid of attributes. I am beyond liberation, I
am liberated and I am always devoid of final
emancipation.
III-23. I am above truth and untruth, I am always

nothing other than pure Existence. I am not obliged to
go to any place, being free of movement, etc.
III-24. I am always equanimous, I am quiescence, the

greatest being (Purushottama); one who has his own
experience thus is without doubt myself. He who
listens to this (experience) even once (with supreme
faith) becomes himself (i.e. becomes merged into)
Brahman. Thus (ends) the Upanishad.
1442
SAMA-VEDA

vitality

be in me,
1443
SAMA-VEDA
Here ends the Maitreyopanishad, included in the

Sama-Veda.
1444
SAMA-VEDA
73. Rudraksha Jabala

Upanishad

vitality

be in me,
1445
SAMA-VEDA
Hail Om! I praise the Effulgent State of Absolute

Peace, belonging to Sri Maharudra, which is to be
known through the Rudraksha Jabala Upanishad.
Bhusunda questioned Lord Kalagnirudra: What is the

beginning of Rudraksha beads? What is the benefit of
wearing them on the body?
Lord Kalagnirudra answered him thus: I closed my

eyes for the sake of destroying the Tripura Asuras.
From my eyes thus closed, drops of water fell on the
earth. These drops of tears turned into Rudrakshas.
By the mere utterance of the name of ‘Rudraksha’,

one acquires the benefit of giving ten cows in charity.
By seeing and touching it, one attains double that
benefit. I am unable to praise it any more.
1446
SAMA-VEDA
I closed my eyes one thousand celestial years. Then

from my eyelids, drops of water dropped down and
attained the state of immobility for blessing the
devoted persons.
This Rudraksha destroys the devotees’ sins that are

committed both night and day, by wearing it.
By mere vision of the Rudraksha, the benefit will be

say, a lac. But by wearing them, it will be a crore.
Why, it will be equal to hundred crores.
But it will be a thousand lacs of crores and hundred

lacs of crores times powerful when one does Japa with
Rudraksha and wears it at all times.
Among Rudrakshas, one as big as Amalaka

(myrobalan), is considered to be the best. One as big
as the Badari fruit (Indian berry) is considered to be of
the middle sort. But that as big as Chana (Bengal
1447
SAMA-VEDA
gram) is considered to be the worst of all. This is my

idea about the size of Rudraksha beads.
The four kinds of people, Brahmins, Kshatriyas,

Vaisyas and Sudras are born as merely a worthless
burden on the earth. The real Brahmin is the white
Rudraksha. The red is a Kshatriya.
The yellow is a Vaisya. And the black is a Sudra.
Therefore, a Brahmin should wear white Rudrakshas,

a Kshatriya the red, a Vaisya the yellow and a Sudra
the black.
One should use those Rudraksha-beads which are

nice, handsome, strong, big, auspicious and thorny.
One should avoid those eaten by worms, broken,
without thorns, and having sores.
The self-holed Rudraksha is of the best variety. But

that which is holed by man’s attempt, is considered to
be worse. Those best Rudrakshas should be strung in
1448
SAMA-VEDA
white thread. A worshipper of Siva should wear

Rudraksha all over the body. He should wear one bead
on the crest, three hundred round the head, thirty-six
round the neck, sixteen round each arm, twelve round
the chest and five hundred round the waist. He should
wear a Yajnopavita consisting of one hundred and
eight beads of Rudrakshas. He should wear two, three,
five or seven Malas of Rudraksha round the neck.
A Siva-Bhakta should wear Rudrakshas round his

crown, ear-ring, chain, round the ear, armlet, at all
times, and specially round the stomach, irrespective of
the fact whether he is sleeping, drinking, etc.
If the devotee wears three hundred beads, it is the

worst, if he wears five hundred it will be medium, but
one thousand will be the best of all.
The devotee, when wearing Rudrakshas on the head,

should repeat his Ishta Mantra, and when wearing
them round the neck, should repeat the Tat-Purusha
Mantra and when wearing round the throat, should
repeat the Aghora Mantra. The same Mantra (Aghora)
1449
SAMA-VEDA
should be recited when wearing round the chest also.
He should wear them round the arms with the Aghora

Bija Mantra.
Then again Bhusunda asked Lord Kalagnirudra: What

are the different forms and effects of Rudraksha
beads? Please tell me about the secret of these blessed
ones including their various faces, which is the means
of getting rid of all evil.
Lord Kalagnirudra said: The bead with one face is of

the form of the Supreme Truth. A disciplined one
(controlling his senses) mingles himself with the one
Eternal Truth, after wearing these Rudrakshas. The
bead with two faces is of the form of Ardhanarisvara
and the devotee wearing it attains the grace of
Ardhanarisvara (Siva united with Sakti). The bead
with three faces is of the form of the three fires and
the devotee wearing it attains the grace of Agni. The
bead with four faces is of the form of the four-faced
Brahma and the devotee wearing it attains the grace of
Brahma. The bead with five faces is of the form of
1450
SAMA-VEDA
Panchabrahman (the five-faced Siva) and the devotee

wearing it attains the grace of Panchabrahman and
drives away the sin of homicide. The bead with six
faces is of the form of the six-faced Kartikeya or
Ganesha and the devotee wearing it attains the grace
of wealth and health, clear intellect and wisdom, and
purification. The bead with seven faces is of the form
of the seven Matras (Mother Goddesses) and the
devotee wearing it attains the grace of wealth and
health, right perception, and purity of mind. The bead
with eight faces is of the form of the eight-fold Nature
(five elements, mind, ego, and matter) or the eight
Vasus and the devotee wearing it attains the grace of
these Devatas and becomes truthful. The bead with
nine faces is of the form of the Nava-Saktis and the
devotee wearing it attains the grace of the nine
Powers. The bead with ten faces is of the form of the
ten Yamas means used by Yogins and the devotee
wearing it attains the grace of achieving peace of the
mind. The bead with eleven faces is of the form of the
eleven Rudras and the devotee wearing it attains the
grace of increase well-being and wealth. The bead
with twelve faces is of the form of Mahavishnu or the
twelve Adityas and the devotee wearing it attains the
grace of Moksha. The bead with thirteen faces is of
the form of the Kama (Cupid or the god of Love) and
1451
SAMA-VEDA
the devotee wearing it attains the grace of Cupid in

gratifying all desires. The bead with fourteen faces is
of the form of Rudra being generated out of his eyes
and the devotee wearing it attains the grace of
destruction of all diseases.
One who wears Rudrakshas, should not use

intoxicants, meat, garlic, onions, carrots and all such
prohibited things. By wearing Rudrakshas during
eclipses, Vishusankranti (the end of Mina and
beginning of Mesha Masa), new moon, full moon and
other such auspicious days, one is freed of all sins.
The base of the Rudraksha bead is Brahma, its navel

is Vishnu, its face is Rudra and its hole consists of all
gods.
One day Sanatkumara asked Kalagnirudra: “O Lord!

Tell me the rules for wearing Rudrakshas”.
At that time Nidagha, Jadabharata, Dattatreya,

Katyayana, Bharadvaja, Kapila, Vasishtha, Pippalada,
etc., came to Kalagnirudra. Then Lord Kalagnirudra
1452
SAMA-VEDA
asked them why they all had come in a group. They

all answered that they came to hear the method of
wearing Rudrakshas.
Kalagnirudra said: Those that are born out of Rudra’s
Akshis (eyes) are called Rudrakshas. When these
beads are even once touched by hand, one attains the
glory of giving in charity two thousand cows at a
time. When they are worn in ears, he gets the effect of
giving out eleven thousand cows in charity. He also
attains the state of the eleven Rudras. When the beads
are worn on the head, one has the benefit of giving a
crore of cows in charity. Of all these places, I am
unable to tell you the benefit when worn in the ears.
Whoever studies this Rudraksha Jabala Upanishad, be

he a boy or a youth, becomes great. He becomes the
Guru of all and the teacher of all Mantras. Havan and
Archana should be done with these Mantras (of the
Upanishad).
That Brahmin who recites this Upanishad in the

evening, destroys the sins committed during day time;
who recites at noon, destroys the sins of six births;
who recites in the morning and evening, destroys the
1453
SAMA-VEDA
sins of many births. He attains the same benefit of

doing six thousand lacs of Gayatri Japa.
He becomes purified from all sins of killing a

Brahmin, drinking toddy, stealing gold, approaching
Guru’s wife, having intercourse with her, speaking
with corrupted person, etc.
He gets the benefits of all pilgrimages and river-baths.

He attains Siva-sayujya. He does not come back (to
rebirth).

vitality
1454
SAMA-VEDA

be in me,
Here ends the Rudraksha Jabalopanishad, included in

the Sama-Veda.
1455
SAMA-VEDA
74. Sannyasa Upanishad

vitality

be in me,
1456
SAMA-VEDA
FIRST ADHYAYA
1. Now we shall expound the Upanishad on

renunciation. He who in due order (of the stages of
life) gives up (the primary inclinations such as the
desire for wealth, etc.,) becomes one who has
renounced (worldly life). What is this called
renunciation ? How does one renounce ? One who
guards himself by the (following) activities, who has
(for his renunciation) the approval of mother, father,
wife, sons and kinsmen should assemble all the
officiating priests known to him and as before (with
their approval) perform the Vaishvanara sacrifice (for
the welfare of all people). He shall (after partition)
give away all his wealth to the officiating priests. For
the priests are the singers (of the Vedic hymns,
deserving the gift). The (five) vital airs, Prana, Apana,
Vyana, Udana and Samana, shall be (symbolically)
placed in all the sacrificial vessels over the (five)
sacred fires, the ahavaniya, garhapatya,
1457
SAMA-VEDA
anvaharyapachana, sabhya and avasathya. Shaving off

his hair along with the tuft, snapping the sacred thread
and seeing his son, he shall consecrate (himself) with
the mantras ‘You are the god Brahma, you are the
sacrifice, you are everything’. If he has no son he
should consecrate himself thus and not minding
(anything) proceed as a mendicant monk eastward or
northward.
He may receive alms from (people of the) four castes.

He should eat from the vessel of his hands.
He shall consider food as medicine. He should take

food as medicine (i.e. in great moderation).
He should eat as and when he gets (food, without

discontent and not asking for more, like Oliver Twist)
for bare sustenance and in such a way that there is no
increase of fat. Having grown lean he may shelter one
night in a village, five nights in a town; he may reside
during the four rainy months in a village or town.
(Interpreting) fortnights as months, he may reside (in
a fixed abode) for two months. If he is unable to
endure (heat or cold) he may accept as gift a tattered
garment or bark dress. He shall not accept any other.
For penance is to suffer pain (with equanimity). What
1458
SAMA-VEDA
then is the sacred thread, the tuft and the ceremonial

sipping of water to one who thus renounces in the
prescribed manner and who thus views it (in the
correct perspective) ? To him (the questioner) is this
reply. This is his sacred thread (namely) that he
meditates on the Atman; the (practice of) Brahma-
vidya is the tuft; that he quenches his thirst with the
vessel of his belly accomplishes (the ceremonial) duty
with water that is present everywhere. His residence is
at the bank of (a reservoir of) water. When the sun has
set, how can he (ceremoniously) sip water ? As (he
touches water) during day, so at night; (for) he has
neither night nor day. (The enlightened ascetic is
above the restrictions of time). This has been said by
the Vedic sage (in a mantra): ‘To him there is (only)
one (time), the day.’ He who knows thus realizes the
Atman through this (renunciation).
SECOND ADHYAYA
1. That person alone is entitled to renunciation who

has undergone the forty purificatory rites (samskaras),
has detachment from all (worldly) things, has
1459
SAMA-VEDA
acquired purity of mind, has burnt out desires, envy,

intolerance and egotism, and is equipped with the four
disciplines of spiritual life (sadhanas).
2. Having resolved on renunciation he who does not

embrace it shall perform the penance (Prajapatya)
alone (as an atonement); thereafter he is entitled to
renounce (the world).
3. One who (having resolved on renunciation, later)

denounces it, one who supports a fallen ascetic (as if
he were genuine), and one who throws obstacles (in
the path of those desiring renunciation) – these three
(classes of people) are to be known as fallen.
4. Now these (persons, though possessing dispassion,

are not entitled to renunciation – a eunuch, a fallen
man, a maimed person, women, a deaf person, a child,
a dumb person, a heretic, an informer, a student (who
has not completed his study), a Vaikhanasa anchorite
(belonging to a Vaishnava sect), an ardent Saivite
(Haradvija), a salaried teacher, a man without prepuce
and one without ritual fire. Even if they renounce the
1460
SAMA-VEDA
world they are not entitled to instruction in the great

scriptural texts (such as 'That Thou Art').
5. The son of one who has fallen from ascetic grace,

one having disease of the nails, one who is brown
toothed, a consumptive, as well as a deformed person
– these are never entitled to renounce.
6. One should never allow renunciation to those who

have just settled as house-holders, those who have
committed great sins, those who have lost caste due to
non-performance of the principal purificatory rites
(vratyas) and the accursed.
7. (Again) one should never allow renunciation to one

who is devoid of religious observances, religious acts
(yajnas), penance, charity, offering, oblations in ritual
fire and study of scripture; and those fallen from truth
and purity. These do not deserve to renounce; (and no
one) can dispense with the due order except one
sorely afflicted.
1461
SAMA-VEDA
8. The person (entitled to renounce) should discard his

tuft reciting ‘Om Bhuh Svaha’. Saying the mantra
‘The sacred thread shall not remain externally. Grant
me fame, strength, spiritual wisdom, dispassion and
intelligence’, he shall snap the sacred thread and leave
it in the waters along with his garment and waist-band
muttering ‘Om Svaha’; then he should repeat thrice, ‘I
have renounced’.
9. Seeing a Brahmana who has renounced the world

the sun moves from his place (thinking), ‘This person
will reach Brahman breaking through my disc’.
10. That wise man who says ‘I have renounced’ raises

to glory sixty generations of his family before him and
sixty generations after him.
11. All the defects born of bad sons and all defects
born of bodily weakness, the Praisa fire (at the time of
renouncing) shall burn out, just as the fire of chaff
does to gold.
1462
SAMA-VEDA
12. (Reciting the mantra) ‘Friend, guard me’, he (the

renouncer) shall accept the (emblematic) staff.
13. The ascetic should bear a staff which shall be of

bamboo, smooth, whole (with the bark), of even
joints, grown in holy ground and cleaned of all
defects;
14. It shall be unscarred (by forest fire), uninjured by

worms, shining with its joints, (of length) reaching
upto the nose, head or the eyebrows.
15. Close association is always enjoined between the

staff and the person; a wise man shall not move
without the staff a distance three times that of an
arrow-throw.
16. Reciting the mantra ‘You are the receptacle of

water which sustains the world; never say nay to me,
you who are always agreeable to all’, he should
receive the water vessel; and invested with the yogic
garment (as aid to meditation) he shall go about in an
1463
SAMA-VEDA
agreeable frame of mind.
17. Give up (concepts of) righteousness and

unrighteousness (dharma and adharma), give up both
truth and untruth; having given up both truth and
untruth discard that by which you abandon (all these)
(i.e. duality).
18. Ascetic due to dispassion, ascetic due to spiritual

wisdom, ascetic due to wisdom and dispassion and
ascetic due to renunciation of action; these are the
four kinds (of ascetics) obtained.
19. This is how it is. He is the ascetic due to

dispassion who has become indifferent to sensory
objects that are seen or heard of and who has
renounced (the world) due to the influence of good
actions done previously.
20. He alone is the ascetic due to Jnana, who, being

dead to worldly life due to the (true) knowledge of the
scripture and listening to the experiences of the people
1464
SAMA-VEDA
in sin and goodness and who, having discarded

lingering attachment to the body, scripture and the
world and considering as worthless like vomit all
worldly actions, possesses the fourfold discipline in
spiritual life and then renounces the world.
21. Having studied in the prescribed manner all

(scripture) and experienced all (vicissitudes of) life he
is the ascetic due to Jnana and dispassion who has his
body alone left to him by meditation on the nature of
the Self due to Jnana and dispassion and then
renounces and becomes unclad (as he was when
born).
22. Having completed the period of celibate

studentship, becoming a house-holder and then
embracing the stage of forest life (Vanaprastha), he,
who renounces (the world) only in order to observe
the order of the stages of life even though without
dispassion, is the ascetic who renounces action.
23. Renunciation is of six kinds: (and the ascetics are

called) Kutichaka, Bahudaka, Hamsa, Paramahamsa,
1465
SAMA-VEDA
Turiyatita and Avadhuta.
24. The Kutichaka ascetic has tuft and sacred thread,

bears a staff and water vessel, wears a loin-cloth and
patched garment, is devoted to the service of father,
mother and preceptor, is equipped with a vessel,
spade, sling, etc., alone, is addicted to eating food in
one place, wears on the forehead a perpendicular mark
of white sandal and holds a threefold (emblematic)
staff.
25. The Bahudaka ascetic wears tuft, etc., patched

garment and three (horizontal) lines of holy ash on his
forehead and is similar in all respects to the Kutichaka
ascetic (except) that he subsists on eight mouthfuls of
food gathered (as alms from eight houses), as a bee
(does honey).
26. The Hamsa ascetic wears matter hair, puts on the

forehead the mark of either the horizontal lines of
holy ash or the perpendicular one of sandal, subsists
on food gathered as alms without restriction and
wears a piece of loin-cloth.
1466
SAMA-VEDA
27. The Paramahamsa ascetic is devoid of tuft and

sacred thread, receives alms in the vessel of his hands,
wears a single loin-cloth, has a single (patched)
garment, one bamboo staff, either wears a single
garment or is smeared with holy ashes and has
discarded all (possessions and attachments).
28. The Turiyatita ascetic subsists of fruits receiving

them in his mouth like a cow; if he eats cooked rice
(he receives them as alms) from three houses. He has
his body alone left to him (without any possessions
and attachment), is unclad (dressed by the points of
the compass) and treats his body as if it were a corpse.
29. The Avadhuta ascetic has no fixed rules. He eats

food like a python as and when he gets it, from
persons of all castes except those who are fallen or
accursed and is ever intent on meditation on the nature
of the Self.
30. I am not surely of this world consisting of trees,
1467
SAMA-VEDA
grass and mountains. How can I, the supreme Being,

be this external (phenomenon) which is intensely inert
? I am not the body which is non-sentient and
perishable in a short time.
31. I am not the sound which is non-sentient, coming

from void and of the form of void and which remains
for a short period grasped by the inert cavity of the
ear.
32. I am not the touch which is non-sentient but which

has life granted to it by the favour of consciousness
and which can be experienced by skin of momentary
existence and in no other way.
33. I am not the taste which is non-sentient, dependent

on matter and of short duration, insignificant and
brought into existence by the fickle tongue aided by
the fickle mind.
34. I am not the form (rupa) which is non-sentient,

non-existent in the sole Witness (Brahman),
1468
SAMA-VEDA
perishable and which rests on sight and the object of

sight which have but momentary existence.
35. I am not the smell which is non-sentient, subtle

and of indefinable form and brought into existence by
the perishable nose which is dead to smell.
36. I am pure consciousness alone which is devoid of

parts, ‘mine-ness’ and thought and which is quiescent
and beyond the delusions of the five senses.
37. I am consciousness alone, devoid of a place of

worship, and am illuminator, omnipresent (externally
and internally), devoid of parts and stain, the light of
distinctionless consciousness, all-pervading and one
alone.
38. It is only by me, the consciousness, that all things

such as pots and garments up to the sun are illumined
by self-effulgence as by a lamp.
1469
SAMA-VEDA
39. It is only by me, with my inwardly shining

effulgence, that the various senses are active just as
the mass of sparks shine due to fire which is blazing
within.
40. This pure eye of consciousness, which enjoys

endless bliss and which shines even when all others
are extinct, is victoriously present in all eyes.
41. Salutation, salutation to myself alone who am

present in all other beings and consist of
consciousness free from (the restriction of) an object
to be known and am of the form of the individual Self
(consciousness).
42. The various clearly seen powers (such as those of

earth, etc.,) are (really) rendered variegated by
consciousness which is free of change, one whole and
free from the limitation of time and parts (kala).
43. Of consciousness which is beyond the three

durations (of past, present and future), is devoid of the
1470
SAMA-VEDA
restriction of perceivability of objects and which

discards individuality of the soul, there remains the
oneness alone (of the Self and Brahman).
44. Indeed the same (consciousness), being beyond

the reach of words, seems to remain as having reached
the state of the conclusion of Selfishness, (i.e. the
state of non-duality), as if it were eternal non-
existence.
45. The same consciousness, slightly encompassed by

impurities of desires and non-desires, is unable to rise
high like a female bird bound by a string.
46. People (overcome) by the delusion (caused by) the

pairs (of opposites), which is born of desire and
hatred, become similar to worms which are sunk in
the cavities of the earth.
47. Salutation to the Atman, to you, who are non-

different from consciousness. I am now seized (of the
truth), I am awakened, I have risen (above delusion).
1471
SAMA-VEDA
48. I am lifted up from doubts; I am what I am;

salutation to you, to your and to me, the eternal; to
you and to me consisting of consciousness.
49. Salutation to you, the supreme God and salutation

to me, the Shiva. Though seated (the Atman) is not
seated, though going he does not go. Though
quiescent he is engaged in activities, though
performing action he is not tainted.
50. He is eminently accessible, he is easily known like

a close kinsman; he is the bee in the interior of the
lotus of the body of all.
51. I have no desire for the state of enjoyment nor for

abandoning enjoyment. Let come what may, let go
what may.
52. When the mind is quelled in itself and has become

free of egotism and when ideation is dissolved in itself
1472
SAMA-VEDA
I remain, alone, happy.
53. My enemy (duality) remains (i.e. is absorbed) in

the pure Atman of vibration alone, without ideation,
egotism, mind and desire.
54. Breaking the bonds of intense desires from the

cage of my body I know not where the female bird of
non-ego has flown up and gone.
55. He who has no egotism, whose intellect is not

tainted, and who is equanimous to all beings – his life
shines bright.
56. He who looks at this (phenomenal world) like (an

impartial) witness with his mind, being cool within, is
freed of love and hatred, has his life blessed.
57. He who, understanding correctly, abandons both

the undesirables and the desirables and places his
mind in its quiescence, has his life blessed.
1473
SAMA-VEDA
58. When the connecting link between the object and

the person (who grasps it) has vanished peace comes
well into being. When peace has established itself, it
is called liberation.
59. Like parched seeds there is no more sprouting of

worldly birth; the latent desires become pure in the
heart of those who are liberated while living.
60. (Latent desire of a realized soul) is purifying,

highly proper, falls within the scope of pure nature,
consists of meditation on the Atman and is eternal; it
remains as if in deep sleep.
61. Understanding without the mind is indeed said to

be the individual consciousness. As it is of the nature
of the quiescent mind there is not the impurity of
comprehension (of distinctions).
62. Where the mind is rendered quiescent, there is
1474
SAMA-VEDA
truth and auspiciousness; its is the true state; it is

omniscience and it is indeed complete satisfaction.
63. When speaking, giving, taking, opening and

closing the eyes, I am purely consciousness, the bliss
(that comes of) discarded thinking process.
64. Having discarded the impurity of things to be

known, rendering the mind thoroughly quiescent and
cutting off the fire of the bond of desire, I am pure
consciousness alone.
65. I have set at rest thoughts good and bad, am

without worry, rid of ideation of the pleasant and the
unpleasant; I am pure consciousness alone.
66. Discarding the idea of oneself and another, taking

no sides in worldly happenings and clinging to the
Atman, as an adamantine pillar I am steady.
67. I remain in my consciousness which is pure and
1475
SAMA-VEDA
without hopes, freed from desires and non-desires and

devoid of both the undesirable and the desirables.
68. When shall I get the inward joy while remaining

in the state of self-luminosity ? When shall I be in a
mountain cave with my mind quiescent ?
69. When shall I attain similarity to a stone by

(practising) distinctionless deep meditation
(Nirvikalpa-Samadhi) when, while remaining dumb
by the peace of partless meditation, birds of the forest
will build their leafy nests on my head ?
70. Having cut the trees of ideation and the creepers

of intense desire of the forest of the mind and having
reached the broad plains (of spiritual wisdom), I enjoy
life happily.
71. I follow that path (of wisdom), I am alone

(unencumbered with attachments), I am successful (in
realizing the truth); I am liberated, I am without
desire, I am partless and I desire nothing.
1476
SAMA-VEDA
72-73. The states of purity, strength, reality,

heartiness, truth, true, knowledge, bliss, tranquillity,
the rise of constant joy, fullness, true richness, the
possession of effulgence and true oneness –
the mendicant monk thus thinking on the true nature
of his Self and realizing his true nature freedom
doubts, indeed became the one without an alternative
(i.e. became one with Brahman).
74. If one sorely afflicted recovers, renunciation in the

prescribed order should be embraced. (An ascetic)
shall not converse with a low caste woman, one fallen
from virtue, and a woman in he courses. The ascetic
has no worship of gods, nor witnessing (temple)
festivals. The goal of asceticism is not one (and the
same) heaven. The sorely afflicted and the Kutichaka
ascetics gain the worlds Bhur and the Bhuvas
respectively. The Bahudaka ascetic (gains) heaven
(Svarga). The Hamsa ascetic, the world of truth
(Satya-loka). The Turiyatita and the Avadhuta ascetics
attain supreme bliss in themselves by deeply
meditating on the true nature of the Self according to
the maxim of the wasp.
1477
SAMA-VEDA
75. The practice of Scripture-study, which is distinct

from meditation on the nature of the Self, is useless
like (carrying( saffron flowers which are but a burden
to a camel. The ascetic has not to practise the science
of Yoga or the Sankhya; he has no rituals with mantras
and tantras nor the study of any other religious treatise
(Shastra); if there is, it is like adorning a corpse. (Such
an ascetic) is far away from spiritual lore like a
cobbler. A mendicant monk shall not mention his
name (in the previous stage of life). One reaps the
fruit of whatever action one does. (Hence the ascetic)
shall give up all, as one would (discard) the foam on
castor oil. There is no receiving of the offerings made
to a deity. He shall not worship gods externally.
76. Discarding everything apart from the Self,

subsisting on food secured as alms from a number of
houses (as a bee gathers honey), being lean and
avoiding increase of fat (in his body) he shall move
about. He should spend the time, (eating food)
secured as alms from a number of houses using his
hand or mouth as a vessel.
1478
SAMA-VEDA
77. The sage established in the Self should take food

which is conducive to (the realization of) the Self.
Two quarters (of the belly shall be filled) with food
and one quarter with water; the fourth quarter shall be
left for the movement of air.
78. He shall always live on alms; he shall never eat

food secured as alms from one house alone; he should
go particularly to those houses where the people are
seen to be easy in mind (i.e. those who dine only after
giving alms).
79. He may expect alms from four or seven houses

(where the house-holder) perform religious rites; he
may expect (alms) up to the period of milking cows
(in the afternoon); when he has come out (of a house
without alms) he shall not go in again.
80. Fasting is preferable to (getting food from)

devotees; unsolicited food is better than fasting;
begging alms is preferable to unsolicited food; hence
he shall subsist on alms.
1479
SAMA-VEDA
81. He shall never enter a house by a side entrance at

the time of begging alms; he shall not out of delusion
go across a house where no harm is seen in so doing.
82. He shall not beg alms from a Vedic scholar if it is

(given) without faith and devotion; he may beg alms
from the house of a twice-born who has lost caste
when offered with faith and devotion.
83. Alms from a number of houses without planning,

that which is planned, the one unbegged, the timely
one and the one offered (at the monastery) are
declared to be the five kinds of alms.
84. (The first kind), alms from a number of houses, is

declared to be that which is obtained from there, five
or seven houses without pre-meditation as in the case
of a honeybee (from flowers).
85. (The second kind), alms previously arranged, is
1480
SAMA-VEDA
that which is accepted after repeated requests made by

devotees in that morning and the previous day; none
the less he may subsist on that.
86. (The third kind), alms unbegged is that which is

received when invited to dine by some one or other as
he is ready to go abegging; this should be eaten by
ascetics (desiring salvation).
87. (The fourth kind) timely alms is known as that

(meal) which is offered by a Brahmana when he has
approached (a house) for alms; this (food) should be
eaten by ascetics.
88. Sages desiring liberation say that the (fifth kind

of) alms, the food offered (to the ascetic at the
monastery) is the ready meal which is brought by a
Brahmana to the monastery.
89. The ascetic shall subsist on alms by begging from

door to door even though it may be from the houses of
outcastes. He shall not dine in one house even if (the
1481
SAMA-VEDA
host) is equal to the preceptor of the gods (in

learning). He shall subsist on alms, solicited or
unsolicited.
90. Air is not spoiled by touching (any object); fire by

the activity of burning; waters, by urine and faeces
(getting into them); and a mendicant monk by short-
comings in food.
91. When (in houses) smoke has subsided, the pestle
(for pounding rice) is at rest, the fire (in the oven) has
gone out and the people have dined, (the ascetic) shall
go for alms in the late afternoon.
92. He shall receive alms except from the accursed,

the fallen, heretics and the class of people exclusively
engaged in temple worship; from all the castes, in
difficult times.
93-94. (He shall consider) clarified butter as dog’s

urine, honey as spirituous liquor, oil as hog’s urine,
condiment as garlic, cakes made of black gram as
beef, and milk as urine. Therefore the ascetic shall
avoid, by putting forth all effort, clarified butter, etc.
1482
SAMA-VEDA
95. The Yogin shall never eat food mixed with

clarified butter, condiments, etc.; using his hand as a
vessel he shall not go about for alms more than once
(a day).
96. When the ascetic seeks food with his mouth

(alone) like a cow, he becomes equanimous to all;
(hence) he becomes fit for immortality.
97. (The ascetic) shall discard clarified butter like

blood, taking food in one house like flesh, using
cosmetics like smearing himself with unclean things,
salt and molasses like an outcaste, garment like dirty
dishes, oil bath like courting women, pleasant
company of friends like urine, desire like beef,
familiar places like the hut of an outcaste, women like
snakes, gold like deadly poison, an assembly hall like
a cemetery, the capital (city) like hell and food in one
house like the balls of rice at a funeral. There is no
worship of gods (by him). Discarding the way of the
world he shall become one ‘liberated while living’.
1483
SAMA-VEDA
98. Stay (continuously in one place), acquisition of

(begging) bowl, collecting (of staff, etc.,), gathering
disciples, sleep by day time (divasvapnah) and useless
talk – these are the six sins of ascetics.
99-103. Remaining (continuously in one place) except

during the rains is said to be a stay (asana).
Acquisition of even a single vessel like the afore-said
vessel of gourd, etc., for daily use by an ascetic is said
to be ‘acquiring vessels’ (patralopa). Collecting
(samchaya) is declared to be the acceptance of a
second staff, etc., for future use by one who has one
already. The acceptance of disciples for personal
service, profit, dignity or fame and not out of
compassion (to help them) is said to be gathering
disciples (sishyasamgraha). (Vedantic) learning is
(called) day as it is illuminating; ignorance (avidya) is
said to be night. Negligence in learning is said to be
‘sleep during day’ divasvapnah). Excepting talk
pertaining to the Self and at the time of receiving
alms, (bestowal of) blessings and inquiries
(concerning the Self), any other talk is said to be
useless talk (vrithajalpah).
1484
SAMA-VEDA
104. Food from one house, pride, envy, adorning with

cosmetics and flowers, chewing betel roll, oil bath,
sport, desire for enjoyment, medicine to prolong life
and retard old age (rashayana);
105. Boasting, abusive language, pronouncement of

benediction, astrological prediction, buying and
selling, ritual, debate on ritual, transgression of the
Guru and scripture;
106-107. Conciliating, fighting, vehicle, cot, white

garment, release of semen, sleep by day time, vessel
for alms (alms-bowl), gold, gum-myrrh, weapon, seed
(for cultivation or mystical letter forming the essential
part of the mantra of a deity), injuring, severity,
copulation, what is discarded by the yoga of
renunciation, vows such as the duties of house-holder;
108. Family, etc., branch of the Veda (of his early

days), all families of the father and mother, and
wealth – all these are prohibited to the ascetic. If he
resorts to them he falls (from the state of
1485
SAMA-VEDA
renunciation).
109. A wise man, though very old, shall not trust in

women though very old. Even in very old patched
garments old cloth will stick (when stitched).
110. Immovable property, mobile things (servants),

seed (for cultivation), gold, gum-myrrh and weapon
these six an ascetic shall not take up as (though they
were) urine and faeces.
111. An ascetic shall not take with him even a little

provision for a journey except when in danger; in hard
times he may receive ripe corn when cooked food is
not available.
112. A mendicant monk who is not sick and a young

monk shall not stay in any house (of a house-holder);
he shall neither accept nor give anything to another at
any time.
1486
SAMA-VEDA
113. With a sense of humility the ascetic shall strive

for the welfare of beings; begging cooked or
uncooked food (for another), he falls (from
asceticism).
114-115. An ascetic keen on feeding others, who

accepts clothes, etc., and woollen garments or others
as well as good clothes undoubtedly falls (from
virtue). Resorting to the ship of non-duality he will
gain liberation while living.
116. For restraint in speech, he shall observe silence;

for control over the body, he shall fast; for control
over the mind, breath control (pranayama) is
prescribed.
117. A being is bound by (worldly) action; he gets

liberated by spiritual knowledge. Hence far-seeing
ascetics do not perform (worldly) action.
118. Scattered are (torn) garments on roads; alms can

be had everywhere; the earth is a wide bed; how
1487
SAMA-VEDA
(then) are ascetics put to grief ?
119. The ascetic who offers the whole world as

oblation in the fire of spiritual wisdom, having
(symbolically) transferred the ritual fires to his Self –
that great ascetic is the (true) Agnihotrin (the
consecrator and maintainer of sacred fire).
120. Advancement in the spiritual path is twofold –

that of the she-cat and the she-monkey. Those who
practise spiritual wisdom (Jnana) are (like) she-cats;
the secondary way of (Apara-Brahman) is (like that
of) a she-monkey.
121. The ascetic shall not speak to any one unless he

is spoken to; nor to one who asks improperly. An
intelligent man though knowing, should behave in the
world as if he were dull-witted.
122. When confronted with a mass of sins (i.e. when

the flesh becomes weak, over-ruling the dictates of
wisdom) he shall practise the (meaningful) repetition
1488
SAMA-VEDA
of the Taraka (Om) twelve thousand times (a day); for

it cuts (sins).
123. The supreme Brahman shines to him in twelve

months who gently repeats the Pranava twelve
thousand times every day. Thus (ends) the Upanishad.

vitality

be in me,
1489
SAMA-VEDA
Here ends the Sannyasopanishad, included in the

Sama-Veda.
1490
SAMA-VEDA
75. Savitri Upanishad

vitality

be in me,
1491
SAMA-VEDA
1-2. Who is Savitar, who is Savitri ? Who is Savitar,

who is Savitri ? Agni is Savitar, earth is Savitri.
Where there is Agni there is earth and where is earth
there is Agni. The two are causes forming one pair.
Varuna alone is Savitar, water – Savitri. When there is
Varuna etc., -- they are the sources, forming a pair.
3-6. (Again) Air alone is Savitar, ether is Savitri.

Where there is air there is ether (and vice versa) –
they are twin sources, forming a pair. Sacrifice alone
is Savitar and metres are Savitri – where there is
sacrifice there are metres (and vice versa). Thunder is
Savitar and lightning is Savitri; where there is
lightning (and vice versa). These two are twin sources.
7-8. The moon is Savitar and stars are Savitri. Where

there is the moon, there are the stars (and vice versa) –
these two are twin sources.
1492
SAMA-VEDA
9. Man is Savitar, woman is Savitri. Where there is a

man there is a woman and vice versa. They form one
pair of sources.
10. Mind is Savitar and world is Savitri – where there

is mind, there is woman (and vice versa) – these two
are twin sources.
11. Of Savitri the first foot is Earth. ‘Of that Savitar,

the admirable; fire indeed is adorable, water and moon
are adorable. The second foot is Bhuvar, the mind
region; ‘we meditate on the radiance of that deity’ –
the fire is the radiance; sun, moon are radiance.
12. The third foot is the firmament – which may

inspire our thoughts – this woman and man bring
forth.
13. He who knows this Savitri conquers death.
14-15. Of Bala and Atibala Virat Purusha is the seer,
1493
SAMA-VEDA
Gayatri the metre and deity. A, U, M are seed letters

etc. Their application is to the removal of hunger etc.,
‘klam’ etc., are the group of six limbs.
Meditation: I ceaselessly practise these two, fronted

by the moon pouring life into all, adept in removing
sin, the rays of Vedic wisdom, whose are forms are
Aum, whose bodies are solar in form !
Om, hsim bala, great goddess; hrim, mighty one;

klim, yielder of four-fold human goals, granter of the
boon of Savitar; hrim, adorable light of the deity !
O Atibala, embodiment of all mercy, destroyer of

hunger and fatigue, we meditate on you who may
inspire our thoughts. O essence of inspiration, adorned
with the crown of Pranava, Hum, Phat, Svaha.
One who knows thus accomplishes his talks and

shares his realm with Savitri.
1494
SAMA-VEDA

vitality

be in me,
1495
SAMA-VEDA
Here ends the Savitri Upanishad, included in the

Sama-Veda.
1496
SAMA-VEDA
76. Vajrasuchika
Upanishad

vitality

be in me,
1497
SAMA-VEDA
I Shall set for Vajrasuchi (the diamond needle) which

pierces ignorance, rebukes the ignorant and ornaments
those who have wisdom as eye.
The Smritis affirm, following the Vedas that the

Brahmana is the most important of the four castes. It
must be asked, ‘Who is a Brahmana’ – the self, body,
class, knowledge, action or virtue ?
The soul is not a Brahmana because the soul is the

same in all bodies past and future. The same person
takes many bodies according to karma, nor is the body
Brahmana – the body is the same from the Chandala
(to the highest caste) being made of the five elements
and is seen to have old age, death etc., alike. There is
no fixity (of colour) such as Brahmana is white,
Kshatriya is red, Vaishya is yellow and Sudra is black;
also when the father’s body is cremated, the son etc.,
may be guilty of killing a Brahmana.
1498
SAMA-VEDA
Nor is the class a Brahmana. Then there would be

many classes within the classes. Many are the great
sages: Rishyasringa born of a deer, Kausika of reed,
Jambuka of a jackal, Valmiki of an ant-hill, Vyasa of a
fisher-girl, Gautama of a hare’s back, Vasistha of
Urvasi, Agastya of a pot according to tradition. These
are not Brahmanas by birth but by their knowledge.
Nor is knowledge Brahmana: Kshatriyas and others

also have knowledge. Nor is karma: all creatures are
seen to have similar karma of Prarabdha etc., and all
creatures act being impelled by karma. Nor is a man
of virtue: There are many givers of gold – Kshatriyas
etc.
One who has directly realized, like the berry in the

palm, the Atman without a second, devoid of class,
quality and action and of defects like the six waves
(like hunger), the states (like birth and death), of the
nature of truth, knowledge and bliss, free from
adjuncts, the basis of all thoughts, immanent in all
creatures, present inside and outside like space. Bliss
1499
SAMA-VEDA
impartite, beyond (ordinary) knowledge, to be

realized by experience alone – and having become
successful, free from lust etc., rich in mental control,
without greed etc., mind untouched by hypocrisy etc.
This is the intention of Veda etc. Otherwise the nature
of Brahmana cannot be achieved.
One should contemplate one’s self as the spirit
without a second, truth, knowledge and bliss.

vitality
1500
SAMA-VEDA

be in me,
Here ends the Vajrasuchika Upanishad, included in the

Sama-Veda.
1501
SAMA-VEDA
77. Vasudeva Upanishad

vitality

be in me,
1502
SAMA-VEDA
Om. The God like sage Narada saluted Lord Vasudeva

and requested him, “Oh God, please teach me the
rules of Urdhva Pundra (the religious mark of
Vaishnavas which is vertical and points upward)”. 1
God Vasudeva addressing him told as follows:
The Brahmachari (unmarried student of Vedas) and

Grahastha (householder) after reciting the following
prayer: “Oh God who holds the wheel, mace and
conch, Oh Achyutha who is staying in Dwaraka, Oh
Govinda, Oh Lotus eyed one,
please protect me, who has surrendered to you.”

should apply Urdhva Pundra in his forehead and other
12 places with his pure finger (finger next to the little
finger) reciting either the Vishnu Gayathri or the 12
1503
SAMA-VEDA
names of the Lord viz., Kesava, Narayana, Madhava,

Govinda, Vishnu, Madhusudana, Trivikrama, Vamana,
Sreedhara, Hrishikesa, Padmanabha and Damodhara.
2
The Sanyasi should wear the Urdhva Pundra with his

fourth finger on the head, forehead and chest chanting
the Pranava (Om). 3
Brahma, Vishnu and Shiva are three in number:

Sthoola (macro), Sookshma (micro) and Karana
(cause); are three worlds above: Bhoo, Bhuva and
Suva; are three Vedas: Rig, Yajur and Sama; are three
states: waking up, dream and sleep. The Urdhva
Pundras are three viz., Aa, Uu and Ma. These Urdhva
Pundras are full of Pranava and full of the letter Om.
That one pranava has only become any. The Lord of
the ‘Om’ takes you above. So you have to wear
Urdhva Pundra. 4
1504
SAMA-VEDA
That sage who wears four things upward viz., stick,

bravery, yoga and Urdhva Pundra would reach the
high status of salvation. This stable knowledge would
reach me naturally through devotion. 5

vitality

be in me,
1505
SAMA-VEDA
Here ends the Vasudevopanishad, included in the

Sama-Veda.
1506
SAMA-VEDA
78. Yoga Chudamani

Upanishad

vitality

be in me,
1507
SAMA-VEDA
I would tell Yoga Chudamani Upanishad with a view

to do good to yogis. This is being appreciated by those
elders who know Yoga well. This is secret and is
capable of giving the post of salvation. 1
[Slokas 2-29 are not available.]
The Jeevatma (the soul of the physical individual) is

under the control of prana which goes up and down as
well as apana. Apana pulls Prana. Prana pulls Apana.
He who knows and realizes this mutual pull which is
pulling to the top and bottom, understands yoga. 30
It goes outside with the sound “ha” and goes again

inside with the sound “sa”. The beings keeping on
chanting this mantra as “Hamsa”, “Hamsa”. 31
1508
SAMA-VEDA
The beings always keep on chanting this mantra day

and night twenty one thousand and one hundred
times. 32
This mantra which is called “Ajapa Gayatri” would

give salvation to all yogis. Just a thought of this
mantra, would help one get rid of all sins. 33
There are no practices as holy as this, no chanting

which is equivalent to this, and no wisdom equivalent
to this and in future also this is not likely to be there.
34
This Ajapa Gayatri which rises from the Kundalani

supports the soul. This is the greatest among the
sciences of the soul. He who knows this will know the
Vedas. 35
The Kundalani power which is above the mooladhara,

in its eight studded form would always be covering
the mouth of Sushumna which is the gate of Brahman.
1509
SAMA-VEDA
36
The Kudalani Parameshwari (goddess of the universe)

who should go through the disease less gate of
Brahma, closes this gate with her mouth and sleeps.
37
Because of the heat generated by the practice of yoga,

because of the speed of wind, and because of her
mental power, she stands up and using her needle
shaped body, she would go up through the Sushumna
Nadi. 38
Similar to opening the doors of the house by using the

key, the yogi should open the gate to salvation using
Kundalini. 39
Para Brahman is Om, is that which exists, which is

clean, which is full of wisdom, which does not have
1510
SAMA-VEDA
any draw backs, which is without stains, which cannot

be described, which does not have beginning or end,
which is one and only one, which is thuriya, which
exists in things of past, present and future and which
will never get divided at any time. From that Para
Brahman emerges Para Shakthi (the female aspect).
That is the soul which is self resplendent. From that
soul arose the ether. From ether arose wind. From
wind arose fire. From fire arose water and from water
arose the earth. These five elements are ruled by the
five Godheads viz. Sadasiva, Easwara, Rudra, Vishnu
and Brahma. Among them Brahma, Vishnu and Rudra
would do the job of creation, upkeep and destruction.
Brahma is Rajasic, Vishnu Sathvic and Rudra
Thamasic. They are thus with three different
properties. 72.1
Among devas Brahma arose first. Among those who

arose first, Brahma became the creator, Vishnu the
one who upkeeps and Lord Rudra, the destroyer.
Among them from Brahma arose worlds, devas, men
and those in between them. From him arose those
things which do not move. In case of men, the body is
the unified form of Pancha Boothas (five elements).
The organs of wisdom, (jnanendriyas), the organs of
1511
SAMA-VEDA
action (karmendriyas), those activities related to

wisdom, the five body airs (prana, apana etc) are
taught by the macro portion of mind, intellect,
decision making power and the feeling of self and are
called macro body (Sthoola sareeram). The organs of
wisdom, the organs of action, things related to
wisdom, the five body airs and the micro aspect of
mind and intellect are called Linga sareera. The body
has three types of properties. Thus all people have
three bodies. There are four states of the body viz
wakeful state, dream, sleep and Thuriya (exalted
spiritual state). Those purushas who reside in our
body and control these states are Viswa, Thaijasa,
Pragna and Atma. Viswa will always have macro
experiences. Different from that is Thaijasa who has
micro experiences. Pragna has pleasant experiences.
Athma is a witness to all these. 72
The Atma which is of the form of “Om”, will be in all

beings and at the time of passion, downward looking.
At all other times it would be pretty and downward
face. 73
In the three letters Aa, Uu and Ma, three Vedas, three
1512
SAMA-VEDA
worlds, three characteristics, three letters and three

sounds shine. Thus Pranava shines. When you are
awake, the letter Aa exists in the eyes of all beings,
when you are dreaming the letter Uu exists in the neck
of all beings and the letter Ma exists in the heart of all
beings when they are asleep. 74
The letter Aa exists in the egg state as Viswa and

Pinda state as Virat Purusha. The Letter Uu exists as
Thaijasa and Hiranya Garbha in the micro state. The
letter Ma exists as the causal state and as Pragna. The
letter Aa has Rajasa qualities is red and its form is that
of Lord Brahma. The letter Uu has Sathvika qualities
and its form is that of white Vishnu. The letter Ma has
Thamasic qualities and its form is that of black Rudra.
Brahma took birth from Pranava. Vishnu also came
out of it. Rudra also came out of it. Pranava is the
Para Brahma (ultimate god). Brahma merges with the
letter Aa. Vishnu merges with letter Uu and Rudra
merges with the letter Ma. In people with wisdom,
Pranava would be upward looking and among
ignorant people Pranava would be looking downward.
75-78
1513
SAMA-VEDA
Pranava exists like this. The one who knows this

knows the Vedas. In the anahatha sound form, it
grows upwards in case of wise people. 79
The sound Pranava is continuous like the flow of oil,

and like the long sound of the bell. Its peak is
Brahman. 80
That peak would be lit so brilliantly, that it cannot be

described by words. The great savants find it out
using their sharp intellect. The one who knows that, is
considered as one who knows Vedas. 81
The “Hamsa (swan) mantra”, shines in the middle of

the two eyes. The letter Sa is known as Kechari which
means “that which travels in the sky”. It has been
decided that it is the word “Twam (you)” in the
famous Vedic saying, “Tat Tvam Asi (You are That)”.
82
It has been decided that the letter “Ha” which is the

Lord of all universe is the word “Tat (that)” in the
1514
SAMA-VEDA
above Vedic saying. We have to meditate that the

letter “Sa” as the soul traveling between birth and
death and the letter “Ha” as the stable God. 83
The living being is tied up by his organs but

Paramatma is not so tied. The living being is egoistic
and the soul is not tied by egoism and is independent.
84
The ethereal light which is “om” is that Athma in

whose aspects stand the three worlds Bhu, Bhuva and
Suva and also the place where three gods moon, Sun
and fire reside. 85
The ethereal light which is “Om”, is that Atma in

whose aspects stand “work” which is the power of
Brahma,“desire” which is the power of Rudra and
“wisdom” which is the power of Vishnu. 86
Because Om is the ethereal light, it has to be

pronounced by words, practiced by the body and
meditated upon by the mind. 87
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SAMA-VEDA
The one who goes on chanting Pranava whether he is

clean or unclean will not be attached to the sins he
does, similar to the lotus leaf which never gets wet. 88
Twelve repetitions of “Om” which is called is a

pooraka followed by sixteen repetitions of “Om”
which is called is the Kumbhaka and then ten
repetitions of “Om” which is called Rechaka, is called
Pranayama. 103
The basic rule for chanting Pranayama is at least 12

times and is termed as poor, twice that amount (24) is
medium and thrice that (36) is Uthama (best). 104
In the lowest, there would be sweating, in the medium

there would be trembling and in Uthama there is
attainment of the objective. After that control the
breath. 105
1516
SAMA-VEDA
The Yogi should first salute his teacher and Lord

Shiva and sit in the lotus posture, concentrate his sight
on the edge of the nose and practice pranayama
alone. 106
By posture one avoids diseases, by pranayama one

avoids sins and by Pratyahara (see 120 below for
explanation) he controls his mental activity. 109
By beliefs, the mind becomes strong and Samadhi

gives the being wonderful knowledge and he attains
salvation after destroying sinful and holy actions. 110
After seeing the Param Jyothi which is spread

everywhere, in Samadhi duties and action neither
1517
SAMA-VEDA
come nor goes. 113
If we stand together with Pranayama, all diseases

would be destroyed. All diseases appear only to those
who are not able to do Pranayama. 116
Pratyahara is the state where sensory organs like the

eye do not concern themselves with things outside but
turn themselves inwards. 120
Similar to the Sun taking his rays inwards at the third

period of dusk, the yogi who is in the third stage
would control his mind. 121
1518
SAMA-VEDA
vitality

be in me,
Here ends the Yoga-Chudamani Upanishad, included
1519
SAMA-VEDA
in the Sama-Veda.
1520
ATHARVA-VEDA
ATHARVA-VEDA
1521
ATHARVA-VEDA
79. Annapurna Upanishad
Om ! O Devas, may we hear with our ears what is

auspicious;
May we see with our eyes what is auspicious, O ye

worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
1522
ATHARVA-VEDA
I-1-2. The king of Yogins, Nidagha, prostrated flat

(like a rod) before Ribhu, that pre-eminent knower of
Brahman. Then, rising, that ascetic respectfully said,
‘Teach me the truth about the Self; by what kind of
adoration have you, Oh Brahmana, attained this
state ?
I-3-4. Teach me that grand science which yields

sovereignty over the empire of emancipation. ‘You
have done well, Nidagha ! Listen to the eternal
science by the knowledge of which alone will you be
liberated life. Lodged in Om that envelopes the Root
of phenomena (Brahman), supporting the syllable
‘aim’,
I-5-7. ‘Eternal bliss, independent (‘hrim’), renowned,

with streaming stresses (‘sauh’), the ruler of the world
(‘srim’), Mahalakshmi, (at once) desire (‘klim’),
fulfilment, and humanity, is the divine Annapurna. ‘I
begged of Her, using the celebrated and quintessential
incantation of 27 syllables, cultivated by hosts of
female ascetics,
I-8. ‘Namely, aim, hrim, sauh, srim, klim, aum namo
1523
ATHARVA-VEDA
bhagavatyannapurne mamabhilashitam annam dehi

Svaha. [Salutation, O divine Annapurna, vouchsafe
the food I desire]: ‘Thus have I been instructed by my
father. From then on have I established myself in
(this) discipline, persisting in the activities of my
station (in life) and have given myself up to the daily
practice of this incantation.
I-9. ‘When many days passed thus, there appeared in

front of me Annapurna, wide-eyed, her lotus-face
beaming with a smile.
I-10. ‘Seeing her, I prostrated flat on the ground, and

(then) stood up with folded hands. “Well, child, you
have done well; ask of me a boon, delay not.”
I-11. Oh (Nidagha), best of sages ! Thus hidden by the

wide-eyed (deity) I spoke: ‘O Daughter of the
mountain, may the truth of the Self dawn on my
mind’.
I-12. Saying ‘be it so’ she vanished, then and there.

Then, through the perception of the world’s variety
the idea (mati) arose in me.
I-13. Delusion appears five-fold; it will be presently
1524
ATHARVA-VEDA
set forth. Due to the first delusion, Jiva and God

appear to have different forms.
I-14. Due to the second, the attribute of agency

dwelling in the Self appears to be real. The third
(consists in) deeming the Jiva associated with the
three bodies as having attachment.
I-15. The fourth takes the world-cause (God) to be

mutable. The fifth delusion ascribes reality to the
world as distinguished from its cause. Then, also, in
the mind flashes the cessation of the five-fold
delusion.
I-16. From that moment, spontaneously, my mind was

assimilated to Brahman. O Nidagha, thus may you,
too, secure knowledge of reality.
I-17. With humility and respect (Nidagha spoke to

Ribhu: impart to me, having faith (in you), the
peerless science of Brahman.
I-18. Gratified, Ribhu said: ‘so be it’. I shall impart to

you the knowledge of reality, O sinless one. Be a
mighty agent, ardent enjoyer, and a great renouncer.
Having this investigated your own real nature, be
1525
ATHARVA-VEDA
happy.
I-19. ‘I am Brahman, ever manifest, pure, first,

endless; there is no room for the slightest dallying
with aught else’ – thus think, having become
blemishless; achieve Nirvana (permanent peace)
having purified and quietened all movements of the
mind.
I-20. Know that none of the things seen here is there;

it is all like ‘the city in the sky’ and ‘water in the
desert’.
I-21. On the other hand, what is nowhere seen, at all,

is not given (as an object); beyond the range of the
sixth sense, mind, O sage -- assimilate yourself to
That.
I-22. Grasp: I am That which is the indestructible,

infinite, Spirit, the Self of everything, integral, replete,
abundant and partless.
I-23. Due to the absolute contemplation of absence (or

nihil), when the mind dwindles, there results the state
of the being-in-general (satta-samanya), of that whose
essence is unqualified consciousness.
1526
ATHARVA-VEDA
I-24. Surely, devoid of all objective tinge, when

consciousness (chit) subsides, there supervenes the
exceedingly transparent being-in-general that
resembles non-being.
I-25. For the liberated Self, both embodied and

disembodied, surely there occurs this ultimate
perception known as the state-beyond-the fourth.
I-26. O sinless one, this occurs in the case of the

knower both when he has risen from Concentration
(Samadhi) and when he is established in it; being born
of awareness, this does not happen for the ignorant
alone.
I-27. All waverings between states of reasoning, etc.,

having vanished long since, his face steeped in the
lovely light of Brahmic bliss, (the sage) attains the
blessed state through right knowledge alone.
I-28. The inner cool (calm repose) of him who

perceives this multitude of gunas as non-Self is said to
be Concentration.
I-29. The steady mind is empty of latent impulses; the
1527
ATHARVA-VEDA
same is (the state of) contemplation. The same also is

Aloneness. Besides, it is nothing but perpetual
quiescence.
I-30. The mind with attenuated latent impulses is said

to be bound for the highest state. Next, the mind,
without such impulses, attains the status of the non-
doer.
I-31. On the other hand, the mind’s imagination of

being the doer is replete with latent impulses; it causes
all sufferings; therefore attenuated latent impulses.
I-32. When the imagination of unity with all objects is

mentally discarded, due to its constant introverted
state, all things are resolved into empty space.
I-33. As crowds in a market, though active, are as

good as non-existent (to the observer) when he is not
related (to them), so too, to the knower is a village
like unto a forest.
I-34. Being inwardly withdrawn, the knower, either

asleep, awake, walking or reading, beholds a city,
country-side, or village as if it were no other than a
forest (i.e. with total disinterestedness).
1528
ATHARVA-VEDA
I-35. Once the inner cool is won, the world is cool. To

those scorched by the inner thirst, the world is afire.
I-36. For all (unliberated) beings what is within is

projected externally.
I-37. But the lover of the inner Self, though operating

through the organs of action, is unaffected by joy and
sorrow; he is said to be concentrated.
I-38. He who, as a matter of course and not through

fear, beholds all beings as one’s own Self and others’
possessions as clods of earth, alone sees aright.
I-39. Let death come now or at the end of cycles; he

remains unblemished as gold (fallen) in mire.
I-40. Consider in your mind: who am I ? How is all

this (brought about) ? How do death and birth
(happen) ? Thus (considering) will you earn the great
benefit (of investigation).
I-41. Your mind will shed its (discursive) form and

quietly win repose, once, through investigation, you
comprehend your real nature.
1529
ATHARVA-VEDA
I-42. O Brahmin, your mind, cured of its feverishness,

no more sinks in empirical activities, as an elephant
does not, in the hollow made by a cow’s hoof.
I-43. But a petty mind, O Brahmin, does sink in any

petty affair, just as a battered mosquito does, in the
water collected in the hollow made by a cow’s hoof.
I-44. O best of ascetics, to the extent all objects are

readily renounced, the supreme Self, the transcendent
light, alone remains.
I-45. So long as all objects are not renounced, the Self

is not won. What remains after the renunciation of the
entire objective manifold is said to be the Self.
I-46. Therefore, in order to realize the Self, renounce

everything. Having cast off all (objects), assimilate
yourself to that which remains.
I-47. Whatever object is beheld in the world around is

but the vibration of Consciousness, it is nothing
permanent.
I-48. O Brahmin, by the term Samadhi
1530
ATHARVA-VEDA
(Concentration) the wise denote transcendent

understanding that is concentrated, eternally appeased,
and is cognisant of things as they are.
I-49. The term Concentration denotes the stable,

mountain-like, status (of the self) that is unagitated,
unegoistic, and unrelated to dualities.
I-50. O Brahmin, it denotes the perfected flow of the

mind that is sure, choiceless and goalless.
I-51. The best of the knowers of the Vedas, the great

ones, win that fourth and stable perception that is
fashioned solely through a part of the light of the
Spirit.
I-52. (It is) lodged in the heart of all things and not
altogether unlike dreamless slumber, when the mind
and the ego subside.
I-53. After liquidating the mind with the mind, that

state – that supremely divine bliss-body – is
automatically won.
I-54. Thence follows the obliteration of all cravings

for objects; then dawns the auspicious and superbly
1531
ATHARVA-VEDA
splendid light, and then, in the case of the very best,

due to the sway of even-mindness (takes place) the
ineffable transformation into the Self’s substance.
I-55. Directly experienced indeed as the God of gods

and Self of all entities, moving and stationary is this
total and infinite reality of the Self, dwelling in the
fast-evolving mind that is quietened externally.
I-56. The unattached, steady, and controlled mind is

not in evidence in the worldings; the attached mind,
though subjected to long-drawn austerities is, as it
were, altogether bound.
I-57. The man free from inner clingings, whose mind

dwells on the blissful (Brahman) may or may not act
externally; never can he be either agent or
experiencer.
II-1. Nidagha: What is attachment like ? What kind of
it leads to human bondage ? And what kind of it is
said to liberate ? How is this (attachment) cured ?
II-2. (Ribhu): Imagination, ignoring wholly the

distinction between the body and the embodied (Self)
– the exclusive faith in the body – is the attachment
that is said to bind.
1532
ATHARVA-VEDA
II-3. All this is Self: what shall I seek here and what
avoid ? Know this to be the position of non-
attachment that the Jivanmukta fosters.
II-4. I am not; none, other than me, is; neither this nor
the non-other exists. This (attitude) is said to be non-
attachment, always maintaining, ‘I am Brahman’.
II-5. He does not approve of inactivity; neither does

he cling to activities. He, the renouncer, is the
superbly equable (in outlook); he is said to be the non-
attached.
II-6. One who mentally, and not in the concrete act

alone, renounces fruits, etc., of all his activities – that
adept is said to be non-attached.
II-7. Imaginations and the manifold activities issuing

(therefrom) are cured, here, by non-indulgence in
imagination; thus promote well-being.
II-8-9. The mind that clings not to acts, thoughts, and

things, to wanderings and reckonings of time, but
reposes in Consciousness alone, finding no delight
anywhere, even when turned toward some objects,
1533
ATHARVA-VEDA
revels in the Self.
II-10. Let him perform or not all this empirical

activity; doing or non-doing, his true occupation is
Self-delight.
II-11. Or, giving up even that objective element, as

stabilised Consciousness, the tranquillised Jiva abides
in the Self like a radiant gem.
II-12. The quiescent state of the attenuated mind, free

from all objective reference, is said to be the deep
sleep in wakefulness.
II-13. This state of slumber, O Nidagha, fully

developed through practice, is styled the Fourth by the
best knowers of Truth.
II-14. Having attained the indestructible status in this

fourth stage, one reaches a non-blissful poise (as it
were), its nature being invariably delightful.
II-15. Thence lifted above all relativities, like non-

bliss and great bliss, the time-less Yogin, reaching the
state beyond the fourth, is said to be liberated.
1534
ATHARVA-VEDA
II-16. With all bonds of birth loosened, and all

Tamasic conceits dissolved, the great sage (abides) as
the blissful being of the supreme Self like a salt-
crystal in water.
II-17. That which is the trans-empirical and

experiential reality, present in the (contrasted)
perceptions of the material and the conscious, is the
essence; Brahman is said to be that.
II-18(a). Bondage is encompassed by the object; on

release from this, liberation is said to supervene.
II-18(b)-19. Resting in that unvexed experience,

discriminated in the link between the substance and
perception, abide you; thus one attains the (peace) of
deep sleep. That develops into the Fourth; station your
gaze on That.
II-20. The Self is neither gross nor subtle; neither

manifest nor hidden; neither spiritual nor material;
neither non-being nor being.
II-21. That non-dual indestructible one which has

become the object, the ground of mind and all sense-
organs, is neither ‘I’ nor another; neither one nor
1535
ATHARVA-VEDA
many.
II-22. That real joy (experienced) in the relation

between the object and perception is the
transcendental state; therefore it is, as it were, nothing
(in itself).
II-23. Liberation is not on the top of the sky; not in the

nether world; not on the earth. The dwindling of mind
in which all desires dry up is held to be liberation.
II-24. With the thought, within, ‘let me have

liberation’ the mind springs up; this worldly bondage
is firm in the mind agitated with thought.
II-25. The mere non-cleansing of the mind reduces it

to a state of prodigious transmigration; its cleansing
alone, on the other hand, is said to be liberation.
II-26. What is bondage and what is liberation in

respect of the Self that transcends all things or that
pervades all forms ? Think freely.
II-27. Loving the Spirit, lifted above all hopes, full,

holy in mind, having won the incomparable state of
repose, he seeks nothing here.
1536
ATHARVA-VEDA
II-28. He is called the Jivanmukta (Liberated in life)

who lives, unattached, in the pure Being that sustains
all, the indubitable Spirit that is the Self.
II-29. He craves not for what is yet to be; he does not

bank on the present; he remembers not the past; yet he
does all work.
II-30. Ever unattached to those who cling to him;

devoted to the devotees; he is harsh, as it were, to the
harsh.
II-31. A child amidst children; adult amidst adults;

bold amidst the bold; a youth amidst the youthful;
lamenting amidst those who lament;
II-32. Steadfast, blissful, polished, of holy speech,

wise, simple and sweet; never given to self-pity;
II-33. Through discipline, when the throb of vital

breaths ceases, the mind is wholly dissolved; the
impersonal bliss (Nirvana) remains;
II-34. Whence all discursive speech turns back. With

the obliteration of all of one’s mental constructions
1537
ATHARVA-VEDA
that (Brahmic) status abides.
II-35. Here is the supreme Self whose essence is the

light of Consciousness without beginning or end; the
wise hold this luminous certitude to be the right
knowledge.
II-36. The plenitude due to the knowledge ‘all the

world is Self alone’ is the right measure of Self-
realization everywhere in the world.
II-37. All is Self alone; what are the (empirical) states

being and non-being ? Where have they fled ? Where
are those notions of bondage and liberation ? What
stands out is Brahman alone.
II-38. All is the one supreme Sky. What is liberation ?

What is bondage ? This is the great Brahman,
established mightily, with extended form; duality has
vanished far from It; be you, yourself, the Self alone.
II-39. When the form of a stock, stone and cloth is

seen aright, there is not even a shadow of difference;
bent on imagination (of differences) where are you ?
II-40. This imperishable and tranquil essence,
1538
ATHARVA-VEDA
(present) at the beginning and end of things and

yourself, always be That.
II-41. With mental distinctions of duality and non-

duality and delusions of old age and death, the Self
alone shines in its phases (atmabhih) just as the sea, in
its (phases of) waves.
II-42. What enjoyment of the desired (fruits) can

disturb him, who dwells steadfast, ever wedded, in
thought, to the pure Self that fells the tree of dangers,
to the status of bliss supreme ?
II-43. Mental enjoyments are the foes of one who has

thought extensively; they move him not in the least
just as gentle breezes move not a hill at all.
II-44. ‘Plurality exists in diverse imaginings, not

really, within; just as there is nothing but water in a
lake’ – a man filled with this one certitude is said to
be liberated; he who has perceived the Real.
III-1. (Nidagha): What is the nature of liberation

without the body ? Who is the great sage in
possession of it ? Resorting to which Yoga has he
achieved that supreme status ?
1539
ATHARVA-VEDA
III-2. Ribhu: In the region of Sumeru the celebrated

sage Mandavya resorting to Truth (imparted by)
Kaundinya became liberated in life.
III-3. Having attained the status of Jivanmukti, that

foremost knower of Brahman, that great sage, made
up his mind, once upon a time, to withdraw all his
sense-organs (from their respective objects).
III-4. He sat in the lotus-posture, with eyes half-

closed, slowly avoiding contacts (with objects),
external and internal.
III-5. Then he, with his sinless mind, (reflected on) the
(degree of) steadiness of his mind: ‘clearly, though
withdrawn, this mind of mine is extremely restless’.
III-6. It wanders from a cloth to a pot and thence to a

big cart. The mind wanders among objects as a
monkey does from tree to tree.
III-7. The five openings, eyes and so forth, known as

the sense organs of cognition, I am watching carefully
with my mind.
1540
ATHARVA-VEDA
III-8. O you sense-organs ! Slowly give up your mood

of agitation. Here I am, the divine spiritual Self, the
witness of all.
III-9. With that all-knowing Self, I have

comprehended (the nature of) eyes, etc. I am
completely secure and at peace. Luckily I am fearless.
III-10. Incessantly I rest in my Self, the Fourth; my

vital breaths, its extensions, have all, in due order,
subsided within.
III-11. (I am) as a fire with its multitudinous flames,

when the fuel has been consumed; it blazed forth but
now is extinguished – the blazing fire has, indeed,
been extinguished.
III-12. Having been purified utterly, I remain equable,

enjoying all alike, as it were. I am awake though in
deep sleep; though in deep sleep, I am awake.
III-13-14. Resorting to the Fourth, I remain within the

body with a stable status, having abandoned, together
with the long thread of sound reaching upto OM,
objects in all the three worlds fashioned by
imagination.
1541
ATHARVA-VEDA
III-15. As a bird, for flying in the sky, leaves the net

(in which it was enmeshed), the great sage sheds (his)
identification with the sense-organs; then (he sheds)
his awareness of limbs which has become illusory.
III-16. He has won the knowledge of a new-born

infant; as if the air should give up its power to vibrate,
he has terminated the proneness of consciousness to
attach itself to objects.
III-17. Then, attaining the unqualified state of

Consciousness – the state of pure Being –resorting,
(as it were), to the state of dreamless slumber, he has
stayed immovable like a mountain.
III-18. Winning the stability of dreamless sleep he has

attained the Fourth; though gone beyond bliss, (he is)
still blissful; he has become both being and non-being.
III-19. Then he becomes that which is beyond even

the range of words which is the nihil of the nihilist
and Brahman of the knowers of Brahman;
III-20. Which is the pure blemishless cognition of the

knowers of cognition, the Purusha of the Sankhyas
1542
ATHARVA-VEDA
and Ishvara of the Yogins;
III-21. The Shiva of the Shivagamas; the Time of

those who affirm Time alone (as the basic principle);
the final doctrine of all Shastras, and what conforms
to every heart;
III-22. Which is the All, the all-pervading Reality, the

Truth. He has become That, the unuttered, the
moveless, the illuminator even of lights;
III-23. The Principle whose sole proof is one’s

experience of It – he has remained as That.
III-24. That which is unborn, deathless, beginningless

and the First immaculate state, whole and impartite –
he has remained as That; a state subtler than that of
the sky. In a moment, he has become the hallowed
God.
IV-1. Has the Jivanmukta characteristics like the

power to fly in space, etc., ? If so, great sage, it is not
present in the perfected man (described above).
IV-2. O Brahmin, a non-knower of the Self, still in

bondage, achieves (the powers) to fly in space, etc.,
1543
ATHARVA-VEDA
by virtue of (specific) substances, incantations,

practices and potencies of time.
IV-3. This is not the concern of the Self-knower. One

having contentment in one’s Self never hankers after
(the phenomena of) nescience.
IV-4. Whatever objects are present in the world are

(held to be) of the stuff of nescience. How can the
great Yogin, who has dispelled nescience, plunge into
them ?
IV-5. Whichever confounded person or man of little

understanding desires the group of Yogic powers
achieves them, one by one, through set practices,
instrumental to them.
IV-6. Substances, incantations, actions applied at (the

right) time, yield Yogic powers all right. None of them
lifts man to the status of God.
IV-7. Only influenced by some desire does man work

for miraculous powers. The perfect man, seeking
nothing, can have no desire whatsoever.
IV-8. When all desires dry up, O sage, the Self is won.
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ATHARVA-VEDA
How can the mindless (sage) desire miraculous

powers ?
IV-9. The man liberated in life would feel no surprise

were the sun to radiate cool light, the moon scorching
rays or the fire to blaze downwards.
IV-10. (The whole world) is superimposed on the

supreme Reality, the Ground, as the snake is on the
rope. No curiosity is aroused as regards these
superimposed wonders.
IV-11. Those indeed who have known what is to be

known and shed all attachments, whose intellect is
great, the knots of whose hearts have been cut, are
free, though living in the body.
IV-12. Dead is his mind who is unmoved in joy and

sorrow, and whom nothing jerks out of equality, even
as breaths stir not a mighty mountain.
IV-13. Dead is the mind of one who is undisturbed by

danger, resourcelessness, energy, hilarity, dullness, or
great rejoicing.
IV-14. The destruction of mind is twofold,
1545
ATHARVA-VEDA
determinate and indeterminate. In (the state of)

liberation in life it is determinate; in that of
disembodied liberation it is indeterminate.
IV-15. The presence of mind makes for sorrow; its

destruction promotes joy. Attenuate the existent mind
and bring about its destruction.
IV-16. The nature of mind, know, is folly, O sinless

one ! When that perishes one’s real essence,
mindlessness, is (won).
IV-17. The mind of one liberated in life, having

qualities like friendliness, etc., is rich in noble
impulses; it is never reborn.
IV-18. This ‘destruction’ of the Jivanmukta’s mind is

determinate; Nidagha, with disembodied liberation
comes indeterminate destruction.
IV-19. One liberated in disembodiment is he who

realizes the partless Self; his mind, the abode of all
excellent qualities as it was, is dissolved.
IV-20-21. In that supremely holy, blemishless status

of disembodied liberation, marked by ‘mindlessness’,
1546
ATHARVA-VEDA
in that state of indeterminate destruction of the mind,

just nothing remains, neither qualities nor their
absence; neither glory nor its absence; nothing
(whatsoever) of the world;
IV-22. Neither sunrise nor sunset; neither sensations

of joy or anger; neither light nor darkness; neither
twilight, day nor night; neither being, non-being, nor
centrality marks the status (of disembodied
liberation).
IV-23. The spacious status of those (who are liberated

in disembodiment), who have gone beyond intellect
and the pomp of worldly life, is like the sky, the abode
of the winds.
IV-24. The great (Jivanmuktas) whose bodies are the

subtle ether become disembodied there (in the state of
disembodied liberation); all their sufferings are cured;
they are immaterial; totally quiescent, immobilized in
bliss, beyond Rajas and Tamas. In that state dissolve
the remnants of their mind.
IV-25. O great sage, Nidagha, rid your mind of all

latent tendencies; concentrate your mind forcefully,
and go beyond all mental constructions.
1547
ATHARVA-VEDA
IV-26. That eternally self-shining Light, illuminating

the world, is alone the witness of this world, the Self
of all, the pure One.
IV-27. As massed Intelligence It is the ground of all

beings. That non-dual Brahman characterised by truth,
knowledge, and bliss is the object of knowledge.
IV-28-29. The sage fulfils his duty with the

realization, ‘I am the one Brahman’; (Brahman is) the
ground of all, non-dual, supreme, eternal, of the
essence of being, intelligence, and bliss, beyond the
range of word and mind.
IV-30. There shine not the forms of the moon and the
sun; the winds blow not; and none of the gods (are
there). This divinity alone shines forth as being, pure
by itself, free from rajas.
IV-31. The knot of the heart is split; all doubts are cut
asunder. All his actions dwindle when He, who is both
here and beyond, is seen.
IV-32. In this body are the birds, called the Jiva and
the Lord, dwelling together. Of them the Jiva eats the
1548
ATHARVA-VEDA
fruit of action, not the great Lord.
IV-33. Alone as the Witness, without participation, the

great Lord shines by Himself. Through Maya is set up
the difference between them. Spirit is other than Its
form; as It does not dwindle, the Spirit is non-
different (from all objects).
IV-34. As the unity of the Spirit is established through

reasoning and means of right knowledge, once that
unity is comprehensively known, one no more
sorrows; nor is one deluded.
IV-35. Having the certain knowledge, ‘I am the

ground of the whole world, solid Truth and
Knowledge’, the sage may dispel (all) sorrow.
IV-36. Those whose flaws have (all) been attenuated

realize in their own bodies the Witness of all, whose
essence is self-luminous Being; not those others who
are encompassed by Maya.
IV-37. Knowing Him alone, let the intelligent

Brahmana build up wisdom; let him not dwell on a
multitude of words that only makes for verbal
weariness.
1549
ATHARVA-VEDA
IV-38. Having mastered the knowledge of Brahman

let him live in childlikeness alone. Having mastered
both Brahman-knowledge and childlikeness, the sage
possesses the Self.
IV-39. Know the elemental body as the seed of the

creeper of samsara (the transmigratory life) with its
immense sprouts, good and evil, having their
potencies latent (in the body).
IV-40. Of this body, the seed is the mind conforming

to cravings; it is a sheath of active and quiescent
moods, a casket holding the gem of pain.
IV-41. The tree of the mind has two seeds; one is the
vibration of the vital breath; the other, obstinate
imagination.
IV-42. When the vital breath, aroused by nervous

contacts, vibrates, at once the mind is transformed
into a mass of sensations.
IV-43. That all-pervading awareness is aroused by the

vibration of the vital breath. It is better to suppress the
awareness (of objects); less harmful is the vibration of
1550
ATHARVA-VEDA
the vital breath, etc.
IV-44. For mental peace, the Yogins suppress vital

breaths through breath-control, meditation and
practices dictated by reasoning.
IV-45. Know the supreme cause yielding the fruit of

mental peace: (namely) the joyful Self-abidance of
cognition that is known as breath-control.
IV-46. Latent impression is said to consist in the

seizing of an object (by the force of) entrenched
imagination, despite all considerations of cause and
effect.
IV-47. Rejecting everything and imagining nothing,

either to be chosen or rejected, the mind remains (in
itself); now is the mind unborn.
IV-48. Being continuously free from latent

impressions, when the mind ceases to ponder there
arises mindlessness that yields supreme tranquillity.
IV-49. When no aspect of objects in the world is

imagined how can the mind be born in the empty sky
of the heart ?
1551
ATHARVA-VEDA
IV-50. The conception of a thing’s absence is based on

its non-being; mindlessness is posited with reference
to the object-as-such.
IV-51. The mind abiding coolly in itself, after the

inner rejection (of all objects), though in
modifications, is (still) held to have the form of non-
being.
IV-52. They indeed are deemed liberated in life whose

latent, unenjoyed, impressions are like the fried seeds,
incapable of sprouting any more.
IV-53. Their minds have acquired the form of Sattva;

they have gone beyond the farther shore of
knowledge; they are said to be mindless. With the fall
of their bodies they become sky-like.
IV-54. Due to rejection of objects, both the vibrations

of vital breaths and latent impressions swiftly perish
as does a tree whose root is cut off.
IV-55. In this state of cognition, whatever appears

either as experienced before or as altogether new,
must be meticulously wiped out by every one whose
1552
ATHARVA-VEDA
knowledge is sound.
IV-56. The vast transmigratory life is (due to) the

failure to obliterate them; on the contrary, liberation is
held to be just their obliteration.
IV-57. Be immaterial (spiritual), rejecting all

pleasures and cognitions.
IV-58. Knowledge depends on the states of objects;

one having no knowledge is non-cognitive, though he
performs a hundred actions; he is held to be non-inert.
IV-59. He is said to be liberated in life, the clear

sphere of whose emotions is not in the least affected
by objects; his knowledge is spiritual.
IV-60. Due to the absence of latent impressions in the

mind when nothing is imagined, it remains steady
with cognitions similar to those of children and the
dumb.
IV-61. Now the sage is no longer affected; for he

resorts to the vast intelligent non-knowing (in the
objective mode).
1553
ATHARVA-VEDA
IV-62. Through the concentration of modelessness,

rejecting all latent impressions, he becomes one with
it; in the Infinite even that is dissolved.
IV-63. Though standing, walking, touching, smelling,

the intelligent sage, devoid of all clingings, gets rid of
(fluctuating) pleasures, and the cognitions (of the
particulars); he is at peace.
IV-64. A shoreless ocean of excellences, he crosses

the sea of sufferings, because he resorts to this vision
even in the midst of vexed activities.
IV-65. Devoid of all particular the stainless, pure

Being is one vast essence – That is held to be the
abode of (immutable) existence.
IV-66. Rejecting distinctions like the being of time,

the being of instants, the being of entities, be solely
devoted to pure Being.
IV-67. Contemplating but one unqualified universal

Being, be omnipresent, full, supremely blissful, filling
up all space.
IV-68. The pristine inconceivable Status, without
1554
ATHARVA-VEDA
beginning and end, that remains at the fringe of

universal Being, is causeless.
IV-69. Cognitions dissolve there. It remains beyond

the possibility of doubts. A man who reaches That
returns to pains no more.
IV-70. It is the cause of all beings; itself has no cause.

It is the quintessence of all essences; nothing is more
quintessential that It.
IV-71. In that vast mirror of Intelligence, all these

perceptions of objects are reflected as the trees on the
bank are reflected in the lake.
IV-72. That is the pure unobscured Truth of the Self;

when that is known the mind is tranquillised. Having,
through knowledge, won Its essence you become truly
free from the fear of samsara.
IV-73. By the application of the remedies mentioned

by me for the causes of suffering, that (supreme)
status is attained.
IV-74-75. O knower of Truth ! If by manly endeavour

you forcefully eschew latent impressions and establish
1555
ATHARVA-VEDA
yourself, all alone, in that indestructible status, even

for a moment, at the very summit of universal being,
well, at this very moment you achieve it all right;
IV-76. Or, if you sedulously cultivate the status of

universal being, that status you will attain with
somewhat greater effort.
IV-77. Nidagha, if you stay meditating on the

principle of cognition, through (still) greater effort
you will win that exalted status.
IV-78. Or, sir, if you strive to shed latent impressions

(know) that till the mind is dissolved, the latent
impressions, too, are not attenuated.
IV-79. As long as the latent impressions are not

attenuated, the mind is not tranquillised; as long as the
knowledge of truth is not won, whence can come
mental tranquillity ?
IV-80. As long as the mind is not tranquil, Truth

cannot be known; so long as the knowledge of Truth
is not won whence can mental tranquillity come ?
IV-81-82. Knowledge of Truth, mind’s destruction,
1556
ATHARVA-VEDA
attenuation of latent impressions – (these) mutually

cause one another; they are indeed hard to
accomplish. Therefore, flinging far from you the
desire for enjoyment, cultivate this triad.
IV-83. High-souled one ! Sought for long and

simultaneously, the attenuation of latent impressions,
knowledge (of Truth), and the destruction of the mind
are held to prove effective.
IV-84. By means of these three, cultivated aright, the

tough knots of the heart are shattered without residue
as are their threads when the lotus stalks are crushed.
IV-85. Truth-knowers know that breath-control

corresponds to the eschewal of latent impressions;
therefore, also, practise this latter too, by breath
control.
IV-86. By eschewing latent impressions the mind

ceases to be; also by obstructing the vibrations of the
vital breath (it does so); do (the one or the other) as
you choose.
IV-87. By the steady practice of breath-control, the

exercise of reasoning taught by the teacher, the
1557
ATHARVA-VEDA
practice of Yogic postures and the regulation of diet,

the vibration of breath is obstructed.
IV-88. Through behaviour without attachment,

avoidance of contemplation of birth (and empirical
life) and the perception of the decline of the body,
latent impressions cease to operate.
IV-89. The vibration of the vital breath is indeed the

same as mind’s vibration. The intelligent man should
strive hard to conquer vibrations of the vital breath.
IV-90. Without sound reasoning it is impossible to

conquer the mind. Resorting to pure cognition and
rejecting attachment, be steady.
IV-91. O great-souled one ! Abide solely in the heart,

contemplating without conceptions the pristine,
single, matchless and indubitable status of cognition
without objects; but perform action, having achieved
the status of inactivity in the blaze of tranquil glory.
IV-92. The man who, through ratiocination, in

however small a measure, has slain his mind has
achieved the object of his life.
V-1. He is said to be dead whose mind is not given
1558
ATHARVA-VEDA
over to investigation when he walks or stands; when

he is awake or sleep.
V-2. Know the Spirit-in-Itself to be of the nature of

the light of right knowledge. It is fearless; neither
subjugated nor depressed.
V-3. The knower digests (whatever) food he eats –

(whether it is) impure, unwholesome, defiled through
contact with poison, well-cooked or stale, as though it
were ‘sweet’ (i.e. a hearty meal).
V-4. The (wise) know liberation to be the renunciation

of (all) attachment: non-birth results from it. Give up
attachment to objects; be liberated in life, O sinless
one !
V-5. Attachment is held to be the impure impressions

causing reactions like joy and indignation when the
objects sought after are present or absent.
V-6. Pure is the impression latent in the bodies of the

liberated in life which does not lead to rebirth and is
untainted by elation or depression.
V-7. O Nidagha ! Pains do not depress you; joys do
1559
ATHARVA-VEDA
not elate you; abandoning servitude to desires, be

unattached.
V-8. ‘Undetermined by space and time, beyond the

purview of ‘is’ and ‘is not’, there is but Brahman, the
pure indestructible Spirit, quiescent and one; there is
nothing else’.
V-9. Thus thinking, with a body at once present and

absent, be (liberated), the silent man, uniform, with
quiescent mind delighting in the Self.
V-10. There is neither mind -stuff nor mind; neither

nescience nor Jiva. Manifest is the one Brahman
alone, like the sea, without beginning or end.
V-11. The illusory perception of mind, etc., continues

as long as the I-sense is bound up with the body,
objects are mistaken for the Self, and the sense of
possession, expressed as ‘this is mine’, persists.
V-12. Sage ! Illusory perceptions of mind, etc., vanish

for one who, through introversion, internally burns up,
in the fire of the Spirit, the dry grass that is this three-
fold world.
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ATHARVA-VEDA
V-13. I am the Self that is the Spirit; I am impartite. I

have neither cause not effect. Remember your vast
(infinite) form; through memory, do not be finitized.
V-14. By means of the mantra (incantation) of the

spiritual science, contemplated within, the deadly
disease of craving dwindles as does mist in autumn.
V-15. (The sages) hold that the best (form of)

renunciation, namely that of latent impressions, by
virtue of knowledge, is the status of Aloneness, as it is
pure universal Being.
V-16. Where latent impressions remain in solution

there is ‘deep sleep’; it does not make for perfection.
Where the impressions are seedless, there is ‘the
Fourth’ that yields perfection.
V-17. Even a very small residue of latent impressions,

of fire, debt, disease and adversaries, of attachment,
enmity and poison affects one adversely.
V-18. With the seeds of latent impressions consumed,

and conformed to universal Being, with or without a
body, one no more partakes of sufferings.
1561
ATHARVA-VEDA
V-19. The decision, ‘This is not Brahman’, is the sum

total of nescience, whose extinction consists in (the
opposite) decision, ‘this is Brahman’.
V-20. Brahman is Spirit, Brahman is the world.

Brahman is the congregation of beings, Brahman is
myself, Brahman is the adversary of the Spirit,
Brahman is the allies and friends of the Spirit.
V-21. Once it is realized that Brahman is all, man is

Brahman indeed ! One experiences the omnipresent
Spirit that is peace.
V-22. When the mind, the guide of unregenerate

senses, ceases to operate in regard to the alien, the
immaculate, all-pervading awareness (that remains),
the Brahman-Intelligence, am I.
V-23. Resort to that intelligent Self, having discarded

all speculations, all curiosity, all vehemence of
feelings.
V-24. Thus intelligent beings, with full knowledge,

equanimous, with minds rid of all attachment, neither
applaud nor condemn either life or death.
1562
ATHARVA-VEDA
V-25-26. O Brahmin, the vital breath has the ceaseless

power of vibration; it always moves. In this body with
its ins and outs, this up going vital breath is placed
above; the down breath too is similar; only it is
stationed below.
V-27. That best breath control that operates in the

expert, whether awake or asleep – listen to (an
account of) that for better being.
V-28. Puraka is the contact of the body with the up-

breaths that move forwards (from the nostrils) through
the space of twelve finger-breadths.
V-29. Apana (the down-breath) is the moon that keeps

the body in well-being, O well-disciplined sage ! The
up-breath is the sun or the fire which internally warms
the body.
V-30. Resort to the spiritual identity of the down-and-

up breaths that dwells near the point where the up-
breath dwindles and the down-breath rises.
V-31. Resort to that spiritual, impartite Principle when

the down-breath has set and, for a moment, the up-
breath has not yet arisen.
1563
ATHARVA-VEDA
V-32. Resort to that spiritual impartite Principle, at the

tip of the nose where the breaths revolve, before the
down-breath sets while the up-breath has done so.
V-33. These three worlds are only an appearance,

neither existent nor non-existent; (the consequent)
renunciation of all concern with an other, the wise
maintain, is right knowledge.
V-34. Noble Brahmin ! Even this appearance is

distorted by the mirror of the mind. Therefore, giving
up that, too, be rid of all appearances.
V-35. Uprooting this fearful demon of the mind,

detrimental to the essence of steadiness, remain what
you are; be steadfast.
V-36. The Spirit that is beyond cause and effect and is

likened to the (boundless) sky is incapable of
confrontation by any (real) object; it remains at the
end of all mental processes.
V-37. The satisfaction (felt) at the moment of desire is

caused by that very desire. This satisfaction lasts only
till discontent (sets in); therefore, reject desire.
1564
ATHARVA-VEDA
V-38. Reduce desire to desirelessness; let conceptions

cease; let mind grow into mindlessness in the process
of your life without attachment.
V-39. Acting through sense organs, free from (the

force) of latent impulses, like the sky, you would not
alter though there be a thousand disturbances.
V-40. Due to the activity and the inactivity of the

mind does empirical life start and subside. Through
the suppression of latent impulses and the vital breath,
reduce the mind to inactivity.
V-41. Due to the activity and inactivity of the vital

breaths does empirical life start and subside. Through
drill and application, reduce it to inactivity.
V-42. Due to the active and passive phases of

ignorance do activities get started and cease. Dissolve
it (ignorance) forcefully by winning a teacher and the
instructions of the Shastras.
V-43. By a mere quiver of the non-objective

knowledge or by the suppression of vital breaths is
mind reduced to mindlessness; that is the supreme
1565
ATHARVA-VEDA
status.
V-44. Through the perception of Brahman, infallibly

directed to it (bliss), behold that real bliss occasioned
by the visioning of the knowable (as Brahman).
V-45. That indeed is the non-factitious bliss which the

mind does not reach; it is free from decline and
growth; it neither rises nor sets.
V-46. The mind of the knower is not called mind;

mind indeed is the Truth of Spirit. Therefore, in the
Fourth state, it transcends that state.
V-47. Having renounced all mental constructions,

equable, and with a quiescent mind, be a sage,
wedded to the Yoga of renunciation, possessing both
knowledge and freedom.
V-48. The supreme Brahman is that which conforms

to no act of mentation. (It is what remains) when
mental activities completely die down and all masses
of latent impulses have been liquidated.
V-49. By securing right knowledge, and by

unremitting concentration, those who become
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ATHARVA-VEDA
enlightened in the wisdom of the Upanishads are the

Sankhyas and the others are the Yogins.
V-50. Those are the Yogins, versed in Yoga, who, after

the quiescence of the breaths through ascetic
practices, achieve the status above sufferings,
beginningless and endless.
V-51. What is required to be won by all is the

uncaused and still status; the contemplation of the one
changeless Real, the control of breaths, the dwindling
of the mind.
V-52. When one of them is perfected, it helps perfect

the others (also). The vital breaths and mind of living
beings are all concomitant.
V-53. Like the container and the content they perish

when only one is present. Through self-destruction
they produce that best of products, namely, liberation.
V-54. If, remaining steady, you reject all this by

understanding, then, on the cessation of the I-sense,
you yourself are the supreme Status.
V-55. There is but one great Spirit, which is called the
1567
ATHARVA-VEDA
Being; it is flawless, even, pure, free from the I-sense.
V-56. It shines forth but once, the pure, the ever risen,
the same. It is described by many names, as Brahman,
the supreme Self, etc.
V-57. O Nidagha, knowing for creation ‘I am That’,

having done what had to be accomplished, I never
think of the past or the future.
V-58. I cling wholly to the vision that is present here

(and now). ‘This have I won today; I shall achieve this
beautiful’ (thing).
V-59. I laud not; neither do I condemn. Nothing other

than the self is anywhere. The gaining of the good
does not gladden me; evil betiding me does not
sadden me.
V-60. Sage, the waverings of my mind have been

totally stilled; it is rod of all sorrow. It is cured of all
wantings. It is tranquil. Therefore I am hale, and
untrammelled.
V-61. ‘This is a friend; that is a foe; this is mind; that

is a stranger’ – this sort of knowledge does not occur
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ATHARVA-VEDA
to me, O Brahmin; no affection touches me.
V-62. Rid of all latent impressions, the mind is

liberated from old age and death. Mind with latent
impressions inherent in it is knowledge. What is to be
known is the mind rid of all latent impressions.
V-63. When the mind is rejected, this duality on all

sides is dissolved; but remains the tranquil supreme
One, pure and untrammelled.
V-64. The endless, unborn, unmanifest, unageing,

tranquil, unlapsing, non-dual, beginningless and
endless which (nevertheless) is the first Apprehension.
V-65. One, devoid of beginning and end, wholly

spirit, pure, pervasive, subtler far than the sky; thou
art that Brahman indubitably.
V-66. Undetermined by space, time, etc.; superlatively

pure, ever arisen, omnipresent, this one End is all-in-
all; be thou that pure Spirit.
V-67. ‘All is this tranquil one, devoid of beginning,

middle and end. All is unborn, both Being and non-
being' – so thinking, be happy.
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ATHARVA-VEDA
V-68. I am not bound nor liberated. I am indeed the

untrammelled Brahman. I am free from duality. I am
being, Intelligence, bliss.
V-69. Keeping far away the entire multitude of

objects, be you ever devoted to the Self, your mind all
cooled.
V-70. ‘This is fine; this is not ! -- such (feeling) is the

seed of your extended sorrow. When that is burned in
the fire of impartiality, where is the occasion for
sorrow ?
V-71. First augment wisdom by means of familiarity

with the Shastras and by seeking the company of the
holy.
V-72. The true, real and ultimate Brahman,

superlatively pure, eternal, without beginning and end,
is the cure for all forms of transmigratory life.
V-73. So also is It neither coarse nor spaced; neither

tangible nor visible; It is tasteless and scentless;
unknowable and peerless.
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ATHARVA-VEDA
V-74. Well disciplined (sage) ! For achieving

liberation, one should meditate on the bodiless Self
that is Brahman - Being consciousness and Bliss
without end – as ‘I am (That)’.
V-75. Concentration is the origination of knowledge

in regard to the unity of the Supreme and the Jiva. The
Self, verily, is eternal, omnipresent, immutable and
flawless.
V-76. Being (but) one, through Maya it splits up; not

in Its essence. Therefore the non-dual alone is; no
manifold, no empirical life (is there).
V-77. Just as space is called ‘Pot-space’ (and) ‘great

space’, so, due to delusion, is the self called Jiva and
Ishvara in two ways.
V-78. When the all-pervading spirit shines always

without a break in the mind of the Yogin then one
becomes one’s Self.
V-79. Verily, when one beholds all beings in one’s

own Self, and one’s Self in all beings, one becomes
Brahman.
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ATHARVA-VEDA
V-80. In the state of concentration, atoned with the

Supreme, one beholds no beings; one then is the
Alone.
V-81. The first plane, generating the desire for

liberation, is marked by the practice (of discipline)
and detachment due to intimacy with the Shastras and
the company of the holy.
V-82. The second is marked by investigation; the third

by contemplation with (all) its accessories; the fourth
is the solvent as it consists in the dissolution of latent
impressions.
V-83. The fifth is the rapturous; it is purely cognitive.

This is the station of the Liberated-in-life who is, as it
were, half awake and half asleep.
V-84. The sixth plane is non-cognitive. It is the station

similar to deep sleep, having the nature of pure and
massive bliss.
V-85. The seventh plane is (marked by) equability,

utter purity, tenderness; it is indeed unqualified
liberation, the quiescent Fourth State.
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ATHARVA-VEDA
V-86. The transcendent state beyond the Fourth,

Nirvana in its essence, is the transcendent and
developed seventh plane; it does not come within the
purview of mortals.
V-87. The first three constitute but the wakeful life;

the fourth is called the dream (state) where the world
is regrettably dream-like.
V-88. The fifth, conforming to massive bliss, is styled

deep sleep. In contrast the sixth which is non-
cognitive is named the Fourth State.
V-89. The most excellent seventh plane is the state

beyond the Fourth, beyond the range of mind and
words, and identified with the self-luminous Being.
V-90. If due to the withdrawal (of the cognitive

organs) into (one’s self) no object is perceived., (one)
is liberated, indeed, indubitably by that mighty
sameness (of vision).
V-91. ‘I die not; neither do I live; being

preponderantly non-existent, I am existent neither. ‘I
am nothing (but) Spirit’, so thinking the intelligent
Jivanmukta sorrows not.
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ATHARVA-VEDA
V-92. ‘Stainless am I; unageing and unattached, with

latent impressions all tranquillised. I am impartite,
(the veritable) Spirit-sky’, so thinking he sorrows not.
V-93. ‘Rid of the I-sense, pure, awake, unageing,

immortal peaceful (am I), all appearances have been
quietened for me’, so thinking he sorrows not.
V-94. ‘I am one with Him who dwells at the tips of

grass, in the sky, in the Sun, in man, the mountain,
and the gods’, so thinking he sorrows not.
V-95. Discarding all mental constructions about

objects, rising well above them, dwell on the thought
‘I, the free, am the supreme Brahman that remains’.
V-96. Beyond the purview of words, rid of the

predicament of hankering after objects, unagitated
even by the flavour of climatic bliss, he delights in the
Self by himself.
V-97. Renouncing all actions, ever content,

independent, neither by virtue, sin nor aught else is he
stained.
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ATHARVA-VEDA
V-98. Just as a mirror is not stained by reflections, so

is the b-Knower inwardly unstained by actions’ fruits.
V-99. Freely moving amidst the masses, he knows

neither pains nor pleasures when his body is tortured
or honoured, as if these are directed to (one’s)
reflections.
V-100. Beyond praise and change, recognising neither

worship nor its object, at once conforming and
indifferent to all codes of etiquette,
V-101. Let him give up his body either in a holy spot

or in the hut of an eater of dog’s flesh: Once
knowledge is won, one becomes Jnanin (a knower) of
Brahman, free from all latent impressions of Karma.
V-102. The cause of bondage is mental construction;

give that up. Liberation comes through the absence of
mental construction; practise it intelligently.
V-103. In the context of objects, sense-organs and

their contact by wary, perpetually and steadily
avoiding states of mental construction.
V-104. Do not succumb to objects; neither identify
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ATHARVA-VEDA
(yourself) with the sense-organs. Having renounced

all constructions, identify with what remains.
V-105. If anything please you, then in a state of

bondage are you in empirical life; if nothing pleases
you, then (indeed) are you liberated here.
V-106. In the multitude of objects, moving and

stationery, extending from grass, etc.; upto the living
bodies, let there be nothing that gives you pleasure.
V-107. In the absence of the I-sense and its negation,

at once existent and non-existent, what remains
unattached, self-same, superlatively pure, and
steadfast is said to be the Fourth.
V-108. That superlatively pure sameness, the

quiescent status of liberation-in-life, the state of the
spectator is, inempirical usage, called the fourth state.
V-109. This is neither wakefulness nor dream, for

there is no room for mental constructions. Neither is
this the state of deep sleep; for no inertness is
involved in this.
V-110. This world as it is, is dissolved, and then it is
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ATHARVA-VEDA
the Fourth State for those who are tranquillised and

rightly awakened; for the unawakened it stands
changeless (as it is in its plurality).
V-111. When the aspect of I-sense is given up, and

equability dominates, and the mind disintegrates, the
Fourth State comes on.
V-112. The repudiation of the objective manifold is

the doctrine of the Shastras setting forth the Spirit.
Here is neither avidya nor Maya; this is the tranquil
Brahman, unfatigued.
V-113. One is inevitably tranquillised in the clear sky

of the Spirit, known as Brahman whose essence is
quietude and equability and which is resplendent with
all powers.
V-114. Giving up everything, be wedded to an

immense silence, O sinless one ! Plunged into
Nirvana, lifted above ratiocination, with mind
attenuated and intellect becalmed.
V-115. With a tranquillised mind abide in the Self,

like one dumb, blind and deaf; ever turned inward,
superlatively pure, with brimming inner wisdom.
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ATHARVA-VEDA
V-116. O twice born, perform acts, remaining in deep

slumber in wakefulness itself. Having internally
renounced everything, act externally as occasion
arises.
V-117. Mind’s being alone is suffering; the giving up

of the mind alone is joy. Therefore, through non-
cognition (of objects) attenuate the mind in the sky of
the Spirit.
V-118. Seeing that the beautiful or the ugly always

remains, like a stone, irremovable – thus, through
one’s own effort, is empirical existence conquered.
V-119. What is hidden in the Vedanta, taught in

bygone ages, should not be offered to one who is not
established in peace; neither to one who is not a son or
pupil.
V-120. Whoever studies the Annapurnopanishad with

the blessing of (one’s) teacher become a Jivanmukta,
and by himself altogether Brahman – This is the
Upanishad.
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ATHARVA-VEDA
auspicious;

worthy of worship !
Here ends the Annapurnopanishad, as contained in the

Atharva-Veda.
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ATHARVA-VEDA
80. Atharvasikha
Upanishad

auspicious;

worthy of worship !
1580
ATHARVA-VEDA
I meditate on that “ultimate truth”, which explains the

meaning “of the sound of Om”, which shines as the
fourth leg of Om, which is Thureeya of Thureeyas (A
super divine state of oneness with God, which is
beyond the three states of wakefulness, sleep and
dream), which enjoys being in three legs (syllables)
and which is one and only one.
Om!
The sages Pippalada, Aangiras and Sanath Kumara

approached the great God like sage, Atharva Maharshi
and asked him, “Oh, God like sage, what is the chief
aspect of meditation? What is the mantra (holy
syllable) on which to meditate? Who can meditate?
Who is the God of meditation?” 1.1
The sage Atharva replied to them,” Mainly meditation
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ATHARVA-VEDA
has to be done on the single letter Om. It itself is the

mantra for meditation. The four legs of that mantra are
the four devas and the four Vedas. The letter has to be
recognized as the Para Brahman (Ultimate reality) and
meditated upon. 1.2
The first syllable Aa, indicates earth, the Rig Veda

along with its holy chants, Brahma the creator, Ashta
Vasus among devas, “Gayathry” among meters, and
Garhapthya (the fire of the household) among fires.
1.3
The second syllable Uu denotes the ether, the Yajur

Veda, Rudra who is the God of destruction, the eleven
Rudras among devas, “Trishgup” among meters and
dakshinagni (fire of the south - funeral pyre) among
the fires. 1.4
The third syllable Ma indicates the heavens, Sama

Veda with its musical sounds of Sama, Vishnu who
looks after the worlds, the twelve Adithyas (suns)
among devas, “jagathichanda” among meters and
Ahavagni (the fire used in fire sacrifice) among the
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ATHARVA-VEDA
fires. 1.5
That half fourth syllable which is the hidden Ma, is

the magical chants of Atharva Veda, Samvarthaka (the
fire of exchange) fire among fires, marud Ganas
among devas. It is the self glittering Brahman which
shines alone and sees everything. 1.6
The first is the red Brahma (creative aspect) , the

second the holy white Rudra (destructive aspect), the
third the black Lord Vishnu (the administrative
aspect) and the fourth which is like lightning is the
multi coloured Purushothama (best among males). 1.7
This Omkara has four legs and four heads (fires). The
fourth is the half syllable sound of “Ma” which is
hidden. That is pronounced in a small short form,
slightly extended form (pluthyaga) and much
extended form. It is pronounced as Om with one
mathra, Om in two mathras and Om in the extended
three mathras (mathra is the unit of pronunciation).
1.8
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ATHARVA-VEDA
The fourth peaceful half syllable is hidden in the long

ended pronunciation. It is the incomparable glitter of
the soul. It is that sound which was never there and
which will be never there. If not pronounced earlier
but pronounced for the first time it, takes one via the
Sushumna Nadi to the lotus with thousand petals
(Sahasrara). 1.9.
The pranava (the sound of Om) makes all the souls to

bow before it. It is the one and only one which has to
be meditated upon as the four Vedas and the birth
place of all devas. One who meditates like that goes
away from all sorrows and fears and gets the power to
protect all others who approach him. It is because of
this meditation only that Lord Vishnu who is spread
every where, wins over all others. It is because Lord
Brahma controlled all his organs and meditated upon
it, he attained the position of the creator. Even Lord
Vishnu , parks his mind in the sound (Om) of the
place of Paramathma (ultimate soul) and meditates
upon Eeshana, who is most proper to be worshipped.
All this is only proper in case of Eeshana. 2.1
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ATHARVA-VEDA
Brahma, Vishnu, Rudra and Indra are creating all

beings, all organs and all karanas. They are also
capable of controlling them. But Lord Shiva exists in
between them like sky and is permanently stable. 2.2
It is advised that the five gods Brahma, Vishnu,

Rudra, Ishwara and Shiva should be worshipped in the
form of pranava [Aa+Uu+Ma+sound+Bindu(full
stop)]. 2.3
Even if for one second, if one can stay and meditate

on these, he gets more results than that of performing
one hundred fire sacrifices. With the full
understanding and knowledge, one should only
meditate on paramashiva, which would give rise to all
benefits. It is definite that, by sacrificing all other
things, the twice born, should learn and understand
this and he would get rid of the suffering of living in
the womb and attain salvation. 2.4

auspicious;
1585
ATHARVA-VEDA

worthy of worship !
Here ends the Atharvasikhopanishad, as contained in

the Atharva-Veda.
1586
ATHARVA-VEDA
1587
ATHARVA-VEDA
81. Atharvasiras
Upanishad

auspicious;

worthy of worship !
1588
ATHARVA-VEDA
[In the Atharvasiras Upanishad, the three syllable

letter, which has meaning and also does not have
meaning and which is perennial stands alone. It is told
that it is the basis of everything and there is no basis
for it.]
The devas with their upturned hands extended

upwards pray to Rudra. 1
Om!
He who is Rudra, he alone is god. He is Brahma and

we salute him again and again.
He who is Rudra, he alone is god. He is Vishnu and

we salute him again and again.
He who is Rudra, he alone is God. He is truth and we

salute him again and again.
1589
ATHARVA-VEDA
He who is Rudra, he alone is God. He is everything

and we salute him again and again.
Earth is your feet. The Bhuvar Loka (one of the seven

worlds above earth) is your middle. And the Suvar
Loka (another world above earth) is your head. You
are of the form of the universe. You who are Brahma
appear united also divided in to two, and divided in to
three and appear as if you are beyond all relations
(attachments). You are peace. You are vigour. You are
that which is offered in fire and that which is not
offered in fire. You are that which is given in charity
and that which is not given. You are everything and
also nothing. You are the entire universe and you are
not. You are that which is done and that which is not
done. You are that which is at the top and that which
is at the bottom. And you are the home for all beings.
3-1
Deeply drinking the somapana (a holy drink) of your

grace we have become deathless. We have reached the
ultimate. We have seen the devas. Who can cause any
harm to us? We humans do not have any shortage of
that nectar (your grace). 3-2
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ATHARVA-VEDA
You who are primeval are older than the sun and the
moon. 3-3
For the sake of this world, this deathless primeval

being, catches hold of this world which is created by
Prajapathi and which is minute and peaceful, without
touching it and attracts its shape of things by shape,
peacefulness by peace, minuteness by minuteness and
airy nature by its airy nature and swallows it.
Salutations and salutations to that great swallower. 3-4
Those gods who reside in the heart reside in the soul

of the heart. And you who live in that heart are
beyond the triad nature. [The three letters Aa, Uu and
ma or three states viz. wakefulness, sleep and state of
dream.] 3-5
The head of “the sound of Om” is on your left side. Its

feet are on your right side. That “Sound of Om” is the
Pranava(primeval sound). That Pranava is spread
everywhere. That which is everywhere is the greatest.
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ATHARVA-VEDA
That which is limitless, shines like a white star. That

which is also called Shuklam (seminal fluid- the basic
unit of life) is very very minute. That which is minute
is like a lightning power. That which is like lightning
power is the ultimate Brahman. That Brahman is one
and only one. That one and only one is Rudra (loosely
translated angry one), it is also Eeshana (the form of
Lord Shiva with tuft and riding on a bull), it is also the
ultimate God and it is also the lord of all things. 3-6
Rudra is called the personification of Pranva because

he sends the souls towards heaven, at the time of
death (dissolution).
He is called the “one who has the shape of Pranava “,

because the Brahmins read and propagate the Rik,
Yajur, Sama and Atharva Vedas only after reading
“om”.
He is called “all pervading “ because like oil in gingili

(Til), he peacefully pervades all over the world and its
beings, from top to bottom and from right to left.
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ATHARVA-VEDA
He is called “Anantha (endless)”, because his end is

neither at the top nor bottom, nor right nor left.
He is called “thara (protector)” because he protects

one from the fear of life which consists of the fear of
staying in the womb, fear at time of birth, fear from
diseases, fear from old age and fear from death.
He is called “Shukla (white/ seminal fluid) because by

pronouncing his name we get rid of all pains.
He is called “sookshma (minute)”, because he

pervades in a minute form all over the body without
touching any of the organs.
He is called “vaidhyutha (electric)” because as soon

as his name is pronounced , in the state of darkness
where nothing is visible, the holy knowledge comes
like a ray of lightning.
1593
ATHARVA-VEDA
He is called “Para Brahmam (the ultimate reality)",

because though he is inside every thing, he is in and
out of everything, he is the refuge of every thing and
bigger than the big, he is inside every thing.
He is called “Eka (single)” because he singly destroys

everything and recreates everything.
He is called “theertha (sacred water)” because he is

the ultimate mingling of all sacred waters which are
sought after, in the east, south, north ad west.
He is “Eka (loner)” because he creates all beings and

travels within them alone without any one realizing
where he comes from and where he goes.
He is “Rudra” because he is fast moving form is not

understood by all but only by great sages and
devotees.
He is “Eeshana” because by his power for creation
1594
ATHARVA-VEDA
and upkeep and also because he rules over all devas

(gods).
Like approaching a cow for getting milk, we come to

you. You are “Eeshana’ because Veda points you out
as one who shows the heaven and one who rules over
other Gods.
You are also called “Maheswara (great lord)” because

you bless your devotees by giving them knowledge,
because you created words and brought out
knowledge, and because you have forsaken everything
and reached a highest state of existence through yoga
and your grace.
This is the story of Rudra. 4
This god is the one who pervades in all directions. He

is the one who came earlier than every thing. He is the
one who is in the womb. He is the one who is in all
the creatures which have come out till now and all
those who are going to be created in future. He is also
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ATHARVA-VEDA
the one who sees the inside but the one who has a face
which looks outside. 5.1
Rudra is one and only one. There is none second to

him. He rules all worlds by his power. He pervades
fully in all beings. He is the one who, at the time of
deluge, absorbs all beings. He is the one who creates
all beings and upkeeps them. 5.2
He alone exists, in all organs where birth takes place.

He travels among all beings and is the reason for their
existence. The seeker would get immeasurable peace
by searching and surrendering to this god, who gives
everything to the one who asks and who is
praiseworthy. 5.3
He converts fire, air, water, earth, ether and everything

that exists here in to ash. He who sees this and
mentally realizes it and observes the “penance to
Pasupathi (Lord of all beings)” and who coats ash all
over his body with this ash attains the state of
Brahman. By worshipping “Pasupathi (lord of all
beings)” like this, the ties of bondage of all beings get
1596
ATHARVA-VEDA
cut and they attain salvation. 5.4
There is none greater than him, on whom all the

worlds are strung like beads. Over ages, nothing so far
where greater than him and nothing is going to be
greater than him. He has thousands of legs but one
and only one head. He pervades every where.
From “Akshara (letter/language/ the deathless being)”

time is created. From “time (ages) the “all
pervasiveness” is created. This “all pervasiveness" is
Rudra. Rudra destroys beings even when he is
sleeping. From his “breath” is produced the “power of
Thamas (darkness)”. From Thamas is created water.
Mixing this water with finger makes it cold. By
mixing the coolness the “foam” is produced. From
that foam, the galaxy is produced. From the galaxy,
Brahmam is produced. From Brahmam, air is
produced. From air, “the sound of Om” is produced.
From “the sound of Om”, Savithri is produced. From
Savithri, Gayathri is produced and from Gayathri, all
the worlds are produced. They who worship
“penance” and “truth”, get permanent happiness.
Worshipping that Brahmam, which is the mixture of
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ATHARVA-VEDA
light, water, essence and nectar, by chanting “om

Bhoor bhuva swarom” is the greatest penance.

auspicious;

worthy of worship !
1598
ATHARVA-VEDA
Here ends the Atharvasiras Upanishad, as contained in

the Atharva-Veda.
1599
ATHARVA-VEDA
82. Atma Upanishad

auspicious;

worthy of worship !
1600
ATHARVA-VEDA
I-1. Now Angirah: The Spirit, manifests Itself, in three

ways: the self, the inner Self and the supreme Self.
I-2. There are the organs – the skin, inner and outer:
flesh, hair, the thumb, the fingers, the backbone, the
nails, the ankles, the stomach, the navel, the penis, the
hip, the thighs, the cheeks, the ears, the brows, the
forehead, the hands, the flanks, the head and the eyes;
these are born and these die; so they constitute the
self.
I-3. Next this inner self is (indicated by the elements)

earth, water, fire, air, ether, desire, aversion, pleasure,
pain, desire, delusion, doubts, etc., and memory,
(marked by) the high pitch and accentlessness, short,
long and prolate (vowel sounds), the hearer, smeller,
taster, leader, agent and self of knowledge vis-à-vis
stumbling, shouting, enjoying, dancing, singing and
playing on musical instruments. He is the ancient
spirit that distinguishes between Nyaya, Mimamsa
and the institutes of law and the specific object of
listening, smelling and grasping. He is the inner Self.
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ATHARVA-VEDA
I-4. Next the supreme Self, the imperishable, He is to

meditated on with (the help of) the Yogic steps, breath
control, withdrawal (of sense organs), fixation (of
mind), contemplation and concentration, He is to be
inferred by the thinkers on the Self as like unto the
seed of the Banyan tree or a grain of millet or a
hundredth part of a split hair. (Thus) is He won and
not known. He is not born, does not die, does not dry,
is not wetted, not burnt, does not tremble, is not split,
does not sweat. He is beyond the gunas, is spectator,
is pure, partless, alone, subtle, owning naught,
blemishless, immutable, devoid of sound, touch,
colour, taste, smell, is indubitable, non-grasping,
omnipresent. He is unthinkable and invisible. He
purifies the impure, the unhallowed. He acts not. He is
not subject to empirical existence.
II-1. The good named the Atman is pure, one and non-
dual always, in the form of Brahman. Brahman alone
shines forth.
II-2. Even as the world with its distinctions like

affirmation, negation, etc., Brahman alone shines
forth.
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ATHARVA-VEDA
II-3. With distinctions like teacher and disciples

(also), Brahman alone appears. From the point of
view of truth, pure Brahman alone is.
II-4. Neither knowledge nor ignorance, neither the

world nor aught else (is there).
What sets empirical life afoot is the appearance of the
world as real.
II-5(a). What winds up empirical life is (its)

appearance as unreal.
II-5(b)-6. What discipline is required to know, ‘this is

a pot’, except the adequacy of the means of right
knowledge ? Once it is given, the knowledge of the
object (supervenes). The ever present Self shines
when the means of Its cognition (is present).
II-7. Neither place nor time nor purity is required. The

knowledge ‘I am Devadatta’ depends on nothing else.
II-8. Similarly, the knowledge ‘I am Brahman’ of the

Knower of Brahman (is independent). Just as the
whole world by the sun, by the splendour of the
Knowledge of Brahman is everything illumined.
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ATHARVA-VEDA
II-9-10(a). What can illumine the non-existent, and

illusory, non-Self ? That which endows the Vedas,
Shastras, Puranas and all other beings with import –
that Knower what will illumine ?
II-10(b)-11. The child ignores hunger and bodily pain

and plays with things. In the same way, the happy
Brahman-Knower delights (in himself) without the
sense of ‘mine’ and ‘I’. Thus the silent sage, alive and
alone, the embodiment of desirelessness, treats the
objects of desire.
II-12. Existing as the Self of all, he is ever content

abiding in his Self. Free from all wealth, he rejoices
always: though companionless, he is mighty.
II-13. Though not eating, he is ever content, peerless

he looks on all alike: though acting, he does nothing:
though partaking of fruit, yet, he is no experiencer
thereof.
II-14-17. Living in a body, he is still disembodied;

though determinate, he is omnipresent; never is this
Brahman-Knower, disembodied and ever existent,
affected by the pleasant and the unpleasant or by the
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ATHARVA-VEDA
good and the evil. Because it appears to be

encompassed by Rahu (the darkness), the
unencompassed sun is said to be encompassed by
deluded men, not knowing the truth. Similarly,
deluded folk behold the best of Brahman-Knowers,
liberated from the bondage of body, etc., as though he
is embodied, since he appears to have a body. The
body of the liberated one remains like the shed Slough
of the snake.
II-18. Moved a little, hither and thither, by the vital

breath, (that body) is borne like a piece of timber, up
and down, by the flood waters.
II-19-20. By fate is the body borne into contexts of

experiences at appropriate times. (On the contrary) he
who, giving up all migrations, both knowledge and
unknowable, stays as the pure unqualified Self, is
himself the manifest Shiva. He is the best of all
Brahman-Knowers. In life itself the foremost
Brahman-Knower is the ever free, he has
accomplished his End.
II-21. All adjuncts having perished, being Brahman he

is assimilated to the non-dual Brahman, like a man
who, with (appropriate) apparels, is an actor and
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ATHARVA-VEDA
without them (resumes his natural state),
II-22(a). In the same way the best of Brahman-

Knowers is always Brahman alone and none else.
II-22(b)-23. Just as space becomes space itself when

the (enclosing) pot perishes, so, when particular
cognitions are dissolved, the Brahman-Knower
himself becomes nothing but Brahman, as milk
poured into milk, oil into oil, and water into water
become (milk, oil and water).
II-24(a). Just as, combined, they become one, so does

the Atman-knowing sage in the Atman.
II-24(b). Thus disembodied liberation is the infinite

status of Being.
II-25. Having won the status of Brahman, no longer is

the Yogin reborn, for his ignorance-born bodies have
all been consumed by the experimental knowledge of
Being as the Self.
II-26-27(a). Because that Yogin has become Brahman,

how can Brahman be reborn ? Bondage and liberation,
set up by Maya, are not real in themselves in relation
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ATHARVA-VEDA
to the Self, just as the appearance and disappearance

of the snake are not in relation to the stirless rope.
II-27(b). Bondage and liberation may be described as

real and unreal and as due to the nescience
(concealment of truth).
II-28-29. Brahman suffers from no concealment

whatsoever. It is uncovered, there being nothing other
than It (to cover It). The ideas, ‘it is’ and ‘it is not’, as
regards Reality, are only ideas in the intellect. They do
not pertain to the eternal Reality. So bondage and
liberation are set up by Maya and do not pertain to the
Self.
II-30. In the supreme Truth as in the sky, impartite,

inactive, quiescent, flawless, unstained and non-dual
where is room for (mental) construction ?
II-31. Neither suppression nor generation, neither the

bond nor the striving: neither the liberty seeking nor
the liberated – this is the metaphysical truth.
Om! O Devas, may we hear with our ears what is
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ATHARVA-VEDA
auspicious;

worthy of worship !
Here ends the Atmopanishad, as contained in the

Atharva-Veda.
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ATHARVA-VEDA
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ATHARVA-VEDA
83. Bhasma Jabala

Upanishad
Om! O Devas, may we hear with our ears what is

auspicious;

worthy of worship !
1610
ATHARVA-VEDA
I am that Absolute Brahman only which, after being

understood in its true aspect (as one with this Atman),
entirely burns into ashes (Bhasma) the ignorance
(illusion or Maya) of considering this universe to be
existing (real) and separate from one’s own Self,
through the destructive fire of (Supreme) Knowledge!
Once Bhusunda, a descendant of Jabali went to the

Kailas Peak and prostrated before Lord Mahadeva
Siva, who is the form of Omkara and who is beyond
the trinity of Brahma, Vishnu and Rudra.
Bhusunda worshipped Siva with great devotion again

and again through fruits, flowers and leaves. Then he
questioned Lord Siva: “Lord! Kindly impart to me the
essential knowledge of all the Vedas, embodying the
process and technique of using the Bhasma (sacred
ash), because it is the only means for attaining
Liberation. What is the Bhasma made of? Where
should it be applied? What are the Mantras to be
recited? Who are the persons fitted for this? What are
the rules regarding it? Kindly instruct me, born from
depressed class.”
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ATHARVA-VEDA
The kind Lord Paramesvara said: At first the devotee

after understanding the influence of the celestials at
the prescribed time, should fetch some sacred and
pure cow-dung early in the morning, keep it in the leaf
of a Palasa-tree and then dry it with the Vedic Mantra
‘Tryambakam’ etc. (in the sun).
Then he should burn that dry cow-dung, placed in a

convenient place, with any fire that is available,
according to the rules laid down in the Grihya Sutras
of his sect, and then pour Ahutis of seasamum and
paddy together with ghee, with the Mantra ‘Somaya
Svaha’. The number of Ahutis should be 1008, or if
possible, 1 ½ times this. The instruments for pouring
ghee should be made of leaf; in that case man does not
commit any sin.
Then, at the end, the devotee should offer the oblation

of Sveshtakruta at the time of Purna-Ahuti, with the
Mantra ‘Tryambakam’ etc. With the same Mantra Bali
(an offering) should be placed in the eight directions
(of the fire).
That Bhasma should be sprinkled with water by the

Gayatri Mantra. Then that sacred ash should be placed
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ATHARVA-VEDA
in a gold, silver, copper or earthen vessel and

sprinkled again with the Rudra Mantras. It should then
be kept in a clean and decent place.
Then the devotee should honour the Brahmins with a

grand feast. Then only he will become purified. Then
he should take the Bhasma from the vessel with the
Pancha-Brahma-Mantras, ‘Manastoka’, ‘Sadyo
Jatam’, etc., and with the idea that ‘fire is Bhasma, air
is Bhasma, water is Bhasma, earth is Bhasma, ether is
Bhasma, gods are Bhasma, Rishis are Bhasma, all this
universe and existence are Bhasma; I prostrate to this
sacred and purifying Bhasma which destroys all my
sins.’
Thus, the devotee should keep a little Bhasma with

the clean palm of his left hand saying, ‘Vamadevaya’
(this is to Vamadeva) sprinkling with the Mantra
‘Tryambakam’ etc., and cleaning it with the Mantra
‘Suddham suddhena’ etc. Then he should filter it
nicely. Then he should apply it from head to foot, with
the five Brahma-Mantras. With the first finger, middle
finger and ring finger, he should apply the same to the
middle of the head saying ‘to the head’ and ‘O
Bhasma! Thou hast come from Agni!’
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ATHARVA-VEDA
He should apply bhasma at the top of the head with

the mantra ‘Murdhanam.’ On the forehead with
‘Tryambakam etc.’, on the neck with ‘Nilagrivaya
etc., on the right side of the neck with ‘Tryayusham
etc. and Vama etc.’, on the cheeks with ‘Kalaya etc.’,
on the ‘eyes with ‘Trilochanaya etc.’, on the ears with
‘Srinavama etc.’, on the mouth with ‘Prabravama
etc.’, on the heart (chest) with ‘Atmane etc.’, on the
navel with ‘Nabhih etc.’, on the right shoulder with
‘Bhavaya etc.’, on the right elbow with ‘Rudraya
etc.’, on the right wrist with ‘Sarvaya etc.’, on the
back of the right palm with ‘Pasupataye etc.’, on the
left shoulder with ‘Ugraya etc.’, on the left elbow with
‘Agre-vadhaya etc.’, on the left wrist with ‘Dure-
vadhaya etc.’, on the back of the left palm with
‘Namo Hartre etc.’, and over the shoulder-blades with
‘Sankaraya etc.’.
The devotee should then prostrate to Siva with the

Mantra ‘Somaya’ etc. He should wash the hands and
drink that ash-water with the Mantra ‘Apah Punantu’
etc. The water should never be spilt down from any
cause.
Thus, this practice of Bhasmadharana should be done

in the morning, noon and evening. If he does not do
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ATHARVA-VEDA
this, he will become fallen. This very thing is the

prescribed Dharma of all Brahmins. Without having
Bhasmadharana in this fashion, he should never take
any food, water or anything else. Accidentally if this
practice is forgotten, that day, Gayatri should not be
repeated. No Yajna should be done on that day; no
Tarpana should be offered to gods, Rishis or Pitrus.
This is the eternal Dharma that destroys all sins and
gives the final state of Moksha.
This is the daily rite of Brahmins, Brahmacharins,

Grihasthas, Vanaprasthas and Sannyasins. If this is
overlooked even once, he should stand in water upto
the neck, repeating Gayatri 108 times, and fast the
whole day. If a Sannyasin does not wear Bhasma,
even a single day, he should fast during the whole day
and do 1000 Pranava Japa, for being purified once
again. Otherwise, the Lord will throw these
Sannyasins to dogs and wolves.
In case this kind of Bhasma is not available, any other

Bhasma that may be at hand should be used with the
prescribed Mantras. This kind of practice shall destroy
any kind of sin that may be committed by man.
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ATHARVA-VEDA
Then again Bhusunda asked Siva: What are the daily

rites to be performed by a Brahmin, by neglecting
which he will commit a sin? Who is to be then
meditated upon? Who is to be remembered? How to
meditate? Where to practice this? Please tell me in
detail.
The Lord answered all in a nutshell: First of all the
devotee should get up early in the morning before
sunrise, and after finishing the purificatory actions,
should take his bath. He should clean the body with
the Rudra Suktas. Then he should wear a clean cloth.
After this, he should meditate on the sun-god and
apply Bhasma to all the prescribed parts of the body.
He should then wear white Rudraksha, as prescribed.

Some prescribe the following way of wearing
Rudraksha beads: Over the head should be worn forty
rudraksha beads. One or three beads on the chest.
Twelve beads over each of the two ears. Thirt-two
beads around the neck. Sixteen beads around each of
the upper arms. Twelve beads around each of the
wrists. Six beads around each of the thumbs.
Then the devotee should observe Sandhya with the

Kusa grass in his hand. He should do Japa of either
Siva-Shadakshara or Siva-Ashtakshara. ‘Om Namah
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ATHARVA-VEDA
Sivaya’ and ‘Om Namo Mahadevaya’ are the two

Mantras. This is the highest truth and the greatest
instruction. I myself am that Great Lord Siva, God of
all gods, the Supreme Controller of all the universes. I
am that Impersonal Brahman, I am Omkara, I am the
Creator, Preserver and Destroyer of all. Through My
terror only, all are working properly. I am this world
and the five elements. I am the Highest Truth that
exists, the Brahman of the Upanishads. This is the
greatest Vidya.
I am the only giver of Moksha. Hence all people come

to Me for final help. That is why I absorb into My
Being those creatures who leave their Pranas at
Banares which is standing at the top of My Trisula
(trident). Therefore, everyone should perform penance
at Banares only. Banares should not be neglected
under any circumstance. Everybody should try to live
at Banares as far as possible. No place is better than
Banares.
Even at Banares, the most celebrated is the temple of

Siva, where in the East, there is the place of Wealth, in
the South, the place of Vichara, in the West, the place
of Vairagya and in the North, the place of Jnana.
There in the middle, I, the Eternal Spirit should be
1617
ATHARVA-VEDA
worshipped. That Linga at Banares, is not illumined

by the sun, moon or the stars. That self-luminous
Linga called ‘Visvesvara’ has its root in Pathala. That
is Myself. I should be worshipped by one who wears
the sacred Bhasma and Rudrakshas in the prescribed
manner. I shall deliver him from all sins and sorrows.
By performing My Abhisheka, he attains My Sayujya

state. Nothing exists other than Myself. I initiate all
with the Taraka Mantra. Those who want Mukti
should live at Banares. I will take care of them. I am
the Lord of Brahma, Vishnu and Rudra. The most
corrupt man or woman will attain Moksha, if he or she
dies at Banares. Other sinners will be fried in burning
pits of live coals after death. Therefore, everybody
should try to live at Banares which is My Pranalinga
Itself.

auspicious;

worthy of worship !
1618
ATHARVA-VEDA
Here ends the Bhasma-Jabalopanishad, as contained

in the Atharva-Veda.
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ATHARVA-VEDA
84. Bhavana Upanishad
Om ! Gods ! With ears let us hear what is good;
Adorable ones ! With eyes let us see what is good.
With steady limbs, with bodies, praising,
Let us enjoy the life allotted by the gods.
May Indra, of wide renown, grant us well-being;
May Pusan, and all-gods, grant us well-being.
May Tarksya, of unhampered movement, grant us

well-being.
May Brihaspati grant us well-being.
1. The holy Teacher is the Power (Para-Sakti) that is
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ATHARVA-VEDA
the cause of all.
2. Of that Power the body with its nine orifices is the

form.
3. It is the holy Wheel in the guise of the nine wheels.
4. The Power of the Boar is paternal: Kurukulla, the

deity of sacrifice, is maternal.
5. The (four) human Ends are the oceans

(purusharthas - dharma, artha, kama and moksha).
6- 7. The body with the seven constituents (Chile,

blood, flesh, fat, bone, marrow and semen) like the
skin and the hair is the island of the nine gems.
8. Resolutions are the wish-granting trees; energy (of

the mind) is the garden of the trees of plenty.
9. The six seasons are the tastes, namely sweet, sour,

bitter, pungent, astringent and saltish, which are
apprehended by the tongue.
10. Knowledge is the material for worship; the object

of knowledge is the oblation; the knower is the
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ATHARVA-VEDA
sacrificer. The meditation on the identity of the three,

knowledge, its object, and the knower, is the worship
rendered to the holy Wheel.
11. Destiny and sentiments like love are (the

miraculous attainments like) atomicity, etc. Lust,
anger, greed, delusion, elation, envy, merit, demerit –
these constitute the eight powers of Brahma, etc.
(Brahma, Maheshvari, Kaumari, Vaishnavi, Varahi,
Raudri, Charmamunda and Kalasamkarsini).
12. The nine abodes (muladhara etc.,) are the powers

of the mystic gestures.
13. The earth, water, fire, air, ether, ear, skin, eye,
tongue, nose, speech, feet, hands, the organs of
evacuation and generation and the modification of
mind are the sixteen powers such as the pull of lust,
etc.
14. Speech, grasp, motion, evacuation, generation,

and the attitudes of rejection, acceptance and apathy
are the eight (entities) such as the flower of love, etc.
15. Alambusa, kuhu, visvodara, varana, hastijihva,

yasovati, payasvini, gandhari, pusa, sankhini,
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ATHARVA-VEDA
sarasvati, ida, pingala and susumna – these fourteen

arteries are the fourteen powers such as the all-
exciting, etc.
16. The five vital breaths and the five minor breaths
are the ten divinities of the outer spokes, (styled)
Sarvasiddhiprada, etc.
17. The digestive fire becomes fivefold through

distinctions based on its association with this pre-
eminent breath. (They are) what ejects, what cooks,
what dries, what burns and what inundates.
18. Owing to the prominence of the minor breath,

these (fires) in the human body come to be styled as
the corroder, the ejector, the agitator, the yawner and
the deluder. They promote the digestion of the
fivefold food: eaten, chewed, sucked, licked and
imbibed.
19. The ten aspects of Fire are the ten divinities of the
inner spokes, Sarvajna, etc.
20. The qualities of cold, heat, pleasure, pain, desire,

sattva, rajas and tamas are the eight powers, vasini,
etc.
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ATHARVA-VEDA
21. The five, rudimentary sound, etc., are the flowery

shafts.
22. Mind is the bow made of sugarcane.
23. Attachment is the cord (that binds).
24. Aversion is the hook.
25. The unmanifest, the Great, and the principle of

Egoism are the divinities of the inner triangle:
Kameshvari, Vajreshvari and Bhagamalini.
26. Absolute awareness, verily, is Kameshvara.
27. The supreme divinity, Lalita, is one’s own blissful

Self.
28. Of all this the distinctive apprehension is the red

glow.
29. Perfection (ensues from) exclusive concentration

of the mind.
30. In the performance of meditation consist (various
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ATHARVA-VEDA
acts of) respectful service.
31. The act of oblation is the merger in the Self of

distinctions like I, Thou, Existence, non-Existence,
the sense of duty and its negation, and the obligation
worship.
32. Assuagement is the thought of identity of (all)

objects of imagination.
33. The view of time’s transformation into the fifteen

days (of the half lunar month) points to the fifteen
eternal (divinities).
34. Thus meditating for three instants, or two, or even

for a single instant, one becomes liberated while
living; one is styled the Siva-Yogin.
35. Meditations on the inner wheel have been

discussed (here) following the tenets of Saktaism.
36. Whoso knows thus is a student of the

Atharvasiras.
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ATHARVA-VEDA

well-being.
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ATHARVA-VEDA
85. Brihad Jabala

Upanishad

auspicious;

worthy of worship !
1627
ATHARVA-VEDA
First Brahmana
Busunda approached Kalagni Rudra (the fire and

death like Rudra) and asked him, “Please tell me
about the greatness of Vibhoothi (Sacred ash -
Vibhoothi is generally prepared by burning cow dung
at auspicious times. The Vibhoothi of Pazhani temple
is prepared by burning cactus plants). Kalagni Rudra
replied, “What is there to tell?”. Then Busunda asked,
“Please tell me the importance of wearing Vibhoothi
and Rudraksha’. Kalagni Rudra replied, “This has
already been related along with phala sruthi (resultant
effect) by sage Paippalada. There is nothing more to
be told more than what he has said”. Then Busunda
asked, “Tell me about the route to salvation as told in
the great Jabala (Brihat Jabala)”. Kalagni Rudra
agreed and started teaching. 1
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ATHARVA-VEDA
From the Sadhyojatha face of Lord Shiva (he has five

faces), the earth was born. From it was born the
Nivruthi. From that was born the golden coloured
celestial cow called Nanda. From the dung of Nanda
came Vibhoothi. 2
Water was produced from the face of Vama Deva.

From that, the power called Prathishtaa was produced.
From that the black cow called Bhadra was produced.
From its dung was produced Bhasitha (another name
for Vibhoothi). 3
Fire was produced from the face of Aghora. From that

was produced the power of knowledge. From that was
produced the red cow called Surabhi. From its dung
was produced Bhasma (literally ash but another name
for Vibhoothi). 4
Wind was produced from the face of Thath Purusha.

From it was produced the power of peace. From it was
produced the white cow called Susheela. From its
dung was produced Kshara (again another name for
ash). 5
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ATHARVA-VEDA
Ether (sky) was produced from the face of Eeshana.

From it was produced the power of Sandhyatheetha
(one who is beyond dawn and dusk). From it was
produced the multi coloured cow called Sumana.
From its dung was produced Raksha (literally
meaning shield). 6
Vibhoothi, Bhasitham, Bhasmam, Ksharam and

Raksha are five different names of the holy ash. All
these are causal names. Vibhoothi - because it gives
rise to plenty of wealth, Bhasmam - because it eats
away all sins, Bhasitha - because it makes materials
glitter (the potash is a cleaning agent of all metals),
Kshara - because it protects from dangers and Raksha
- because it acts like a shield in case of fears of ghosts,
devils, Pisacha, Brahma Rakshas, epilepsy and
diseases which are in-born. 7
Second Brahmana
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ATHARVA-VEDA
Then Busunda approached Kalagni Rudra and asked

him about the Bhasmam (ash) snana (bathing)
procedure which involves the fire and the moon.
”Similar to the fact that 'fire' takes several forms
depending on the form of the object, 'ash' which is
like the soul for all objects, assumes the form
according to the shape of the being and also beyond it.
Fire is told as becoming the world of fire and moon.
Fire is very hot and is terrible. It is cruel. The power
of moon is nectar like. Even though it has the basis in
nectar, it also is the hot aspect of knowledge. Among
the big and tiny things, it is the only one which is
nectar like in taste and light and also very hot”, he
told. 1
“The shining aspect of strength is of two types - the

sun aspect and the fire aspect. Similarly the nectar like
strength also is full of light and heat”, he told. 2
Light resides in aspects like lightning. Sweetness

pervades in tastes of extracts. And the average world
works within light and taste. 3
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ATHARVA-VEDA
Nectar is a part of fire. Due to nectar, the fire grows.

That is why, the world which is of the form of fire and
moon, is like the fire made with the fire-offering
(havis-offering). 4
The moon power is above .The fire power is down

below. It is because that they join together that this
world is functioning continuously. 5
[Mantras 6-8 are not available.]
That Shakthi (power, strong effect, the female

principle) which rises above is Shiva. That Shiva
which rises above is Shakthi. There is nothing in this
world which is not affected by Shiva and Shakthi. 9
The world which has been burnt several times by fire,

becomes pervasive with ash (Bhasma). This is the
strength of the fire. In that strength, ash becomes an
integral part. 10
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ATHARVA-VEDA
Thus he who understands the strength of ash and does

the ash bathing ritual using mantras, “agnireethi etc”,
burns all his sins and attains salvation. 11
[Mantras 12 & 13 are not available.]
For winning over death , the bath of nectar is

recommended. Where is the question of death for one
who has been touched by nectar of Shiva and Shakthi?
14
The one who knows this holy secret method, would

purify moon and fire and will not take birth again. 15
The one whose body is burnt by the fire of Shiva and

made wet by the nectar of moon and entering the path
of yoga would become eligible for deathless state. 16
Third Brahmana
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ATHARVA-VEDA
Now the four fold method of preparing Bhasma (holy

ash) is being narrated. First is Anukalpam, second
Upakalpam, third upopakalpam and fourth is
Akalpam.
Anukalpam is made by use of Viraja homa manthras

in Agnihothra (collecting ash from the pit of fire
sacrifice). Collecting dried cow dung lying in the
forest and preparing it as per the method suggested in
Kalpam is upakalpam. Collecting the dried cow dung,
powdering it, making it in to balls after mixing it in
cow’s urine and preparing it as per method suggested
in kalpam is upopakalpam. What one gets in temples
of Shiva is akalpam. This is equivalent to one hundred
kalpams. All Basma prepared by any of these four
methods leads one to salvation, said Bhagawan
Kalagni Rudra.
Fourth Brahmana
Afterwards Busunda enquired with Bhagawan

Kalagni Rudra about wearing Vibhuthi in three lines.
What he said was:
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ATHARVA-VEDA
On the forehead, you have to apply with the mantra,

“Brahmane Namah! (Salutations to Brahma)”.
On the chest, you have to apply with the mantra,

“Havyavahanaya Namah! (Salutations to he who rides
the horse)”.
On the stomach, you have to apply with the mantra,

“Skandaya Namah! (Salutations to Subrahmanya)”.
On the neck, you have to apply with the mantra,

“Vishnave Namaj! (Salutations to Lord Vishnu)”.
In the middle, you have to apply with the mantra,

“Prapanchanaya Namah! (Salutations to him who
pervades in the entire world)”.
On the wrists, you have to apply with the mantra,

“Vasubhyo Namah! (salutations to him who is like
1635
ATHARVA-VEDA
nectar)”.
On the back, you have to apply with the mantra,

“Haraye Namah! (Salutations to Lord Hari)”.
On the top, you have to apply with the mantra,

“Shambhave Namag! (Salutations to Lord Shiva)”.
On the head, you have to apply with the mantra,

“Paramathmane Namah! (Salutations to the great soul
which is in all beings)”.
In each of these places, you have to apply in a set of

three lines. When we are wearing Vibhuthi on the
forehead, meditate on the great Lord who has three
eyes, who is the basis of three qualities and who
makes everything visible in sets as “Namah
Shivaya!”. Apply Vibhuthi chanting “Pithrubhyo
Namah!” below the forearm. Above that apply
chanting “Eeshanabhyo Namah!” and on sides
chanting “Eeshabhya Namah!” and on the forearms
chanting “Swachabhyam Namah!” and on back sides
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ATHARVA-VEDA
chanting “Bheemaya Namah!”. On both flanks of the

belly put Vibhuthi chanting “Shivaya Namah!” and on
the head chanting “Neela kantaya Sarvathmane
Namah!”. This would remove the effects of sins done
in the previous births.
Fifth Brahmana
Those who dishonor the three rows of Vibhuthi

dishonor Lord Shiva himself. Those who wear it with
devotion, wear Lord Shiva himself. Similar to a
village without Lord Shiva’s temple is like a desert,
those who do not wear Vibhuthi on their forehead,
have a deserted forehead. A life without worship of
Lord Shiva is a deserted life. An education where
Lord Shiva is not involved is a useless education. The
greatest strength of the fire of Rudra is the holy ash.
So anyone wearing the holy ash always is forever
strong. The holy ash which is born out of fire, burns
off the sins of all Bhasma nishtas. Bhasma nishta is
one who wears holy ash and possesses clean habits.
Sixth Brahmana
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ATHARVA-VEDA
During the marriage of Maharishi Gauthama, all

devas became passionate in their minds on seeing
Ahalya. Because of that, they lost their knowledge
and approached Sage Durvasa and asked him about it.
He promised them that he would help them get rid of
the sin committed by them because of this and told
them, “Once upon a time by giving the holy ash after
chanting the Rudra mantra one hundred times, even
sins like Brahma hathi (sin got by killing a brahmana)
have been washed off”. After this he gave them the
very blessed holy ash. He also told them, “because
you have heard my words, you would become more
splendorous than before”.
It is said that this holy ash can give rise to all sorts of
wealth. In front of it are Vasus, on its right are Rudras,
on its back are Adhithyas (suns), on its left are Viswa
Devas, in the centre are Brahma, Vishnu anid Shiva,
and on its sides are the Sun and the Moon. The Rig
Veda mantra tells about it (holy ash) as follows,”
What is the use of Vedas to a person who does not
understand that thing, in whose ether like perennial
form lives all devas and the worlds? Any one who
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ATHARVA-VEDA
understands that great matter are the people who have

attained that which should be attained.”
Seventh Brahmana
The king of Videha approached the sage Yagnavalkya

and asked, ”Oh, God like sage, please explain to me
the way of wearing the holy ash”. Yagnavalkya
replied, ”Take Vibhuthi using the five brahma mantras
starting with “sathyojatham”, chant “agnirithio Basma
(ash is fire)” apply using the mantra starting with
“manasthoke”. Mix it with water using mantra
“triyayusham” and then apply it on head, forehead,
chest, and shoulders chanting the mantra
“trayambakam”. If this is followed one becomes pure
and suitable for getting salvation. He would get the
same effect as chanting Rudra, one hundred times.
This is called Bhasma Jyothi.”
He continued, “the great sages like Samvarthaka,

Aarooni, Swethakethu, Durvasa, Rupu, Nidhaga,
Bharatha, Dathathreya, Raivathaka, Busunda etc got
freed by wearing Vibhuthi.”
1639
ATHARVA-VEDA
Sanathkumara approached Bhagawan Kalagni Rudra

and asked him, “Bhagawan, kindly explain me the
method of wearing Rudraksha.” What he told him
was, “Rudraksha became famous by that name
because initially, it was produced from the eyes of
Rudra. During the time of destruction and after the act
of destruction, when Rudra closed his eye of
destruction, Rudraksha was produced from that eye.
That is the Rudraksha property of Rudraksha. Just by
touching and wearing this Rudraksha, one gets the
same effect of giving in charity one thousand cows.”
Eighth Brahmana
He who reads this Brihat Jabala Upanishad daily,

would attain the purity blessed by Agni (fire God),
Vayu (wind god), Surya (sun), Chandra (moon),
Brahma, Vishnu and Rudra. The ones who chant
Brihat Jabala Upanishad would attain that world
where the Sun does not dry, where wind does not
blow, where moon does not shine, where stars do not
twinkle, where fire does not burn, where Yama (God
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ATHARVA-VEDA
of death) does not enter, where there are no sorrows,

which is full of peace and pure and unalloyed
happiness, which is praised by Gods like Brahma,
which is meditated upon by great Yogis and from
where great Yogis do not return after reaching it. This
Upanishad ends with the blessing ”Om Sathya!”(long
live the truth).

auspicious;

worthy of worship !
1641
ATHARVA-VEDA
Here ends the Brihad-Jabalopanishad, as contained in

the Atharva-Veda.
1642
ATHARVA-VEDA
86. Dattatreya Upanishad

auspicious;

worthy of worship !
1643
ATHARVA-VEDA
Once Brahma the creator asked Lord Narayana about

the efficacy of the Taraka-Mantra to which the latter
replied:
"Always think of Me and My glory, and be in

commune with Me in the attitude 'I am Datta, the
great Lord.' Such ones who meditate thus do not swirl
in the recurring course of worldly existence."
Accordingly, after meditating on Lord Vishnu

(Dattatreya), Brahma said: "Yes. The Brahman that is
the infinite and peerless alone remains as the
residuum after negation of everything else."
The one-, six-, eight-, twelve-, and sixteen-syllable

mantras of Dattaatreya:
The Taraka monosyllable is 'Daam'. He is the Hamsa
established in all beings. 'Daam' in the lengthened
form is the Paramatman. The six syllable one is 'OM,
Shreem, Hreem, Kleem, Glaum, Draam.
1644
ATHARVA-VEDA
The eight-syllable one is 'Dram' or 'Draam' and then

adding to it the syllables 'Da, tta, tre, ya, ya, Na, mah."
The portion 'Dattatreya' is of the character of
knowledge, existence, and bliss, and that of Namah is
of full- blown bliss.
The twelve-syllable formula is 'Om, Aam, Hreem,

Krom, Ehi Dattatreya svaha.' The sixteen-syllable
formula is Om, Aim, Krom, Kleem, Klaum, Hram,
Hreem, Hraum, Sauh (nine) and the five syllables
constituting Dattatreyaya, and the twin syllable Svaha.
The whole formula is 'Om, Aim, Krom, Kleem,
Klaum, Hram, Hreem Hraum, Sauh Dattatreyaya
Svaha.'
The Anushtubh-mantra of Dattaatreya
All the portions of the mantra are said to be in the

vocative forms right through as 'Dattatreya Hare
Krishna Unmatananda-dayaka, Digambara, Mune,
Bala, Pishacha, Jnana Sagara.'
1645
ATHARVA-VEDA
The Moola-Mantra of Dattaatreya.
This is then given as:
'Om Namo Bhagavate Dattatreyaya, Smarana-Matra-

Samtushtaya!
OM salutations unto Lord Dattatreya who is

propitiated by remembrance (devotion),
Maha-Bhaya-Nirvanaya, Maha-Jnana-Pradaya,
Chidanandatmane - That is the dispeller of great fears,
who bestows the highest character of sentience and
bliss.
Balonmatta-Pishacha-Veshaya - Who is in the guise of

a child, a mad-man, a devil.
Thus:
1646
ATHARVA-VEDA
Maha Yogine Avadhutaya, Anasuyananda-

Vardhanayatri-Putraya - A great yogin, is the enhancer
of the bliss of Anasuya (His mother), is the son of the
sage Atri.
Sarva-Kama-Phala-Pradaya, Bhava-Bandha-
Mochanaya - Who bestows the fruits of all the desires
of the devotee's heart, the redeemer of the bonds of
worldly existence.
Sakala-Vibhuti-Daya Sadhyakarshanaya Sarva-

Manah-Kshobhanaya, Chiram-Jivane Vashi-Kuru,
Vashi-Kuru, Akarshaya-Akarshaya, Vidveshaya,
Vidveshaya, Uchataya-Uchataya, Stambhaya-
Stambhaya, Maraya-Maraya Namah, Sampannaya,
Namah Sampannaya, Svaha Poshaya, Poshaya, Para-
Mantra Para-Yantra Para-Tantramsh Chindhi,
Chindhi!
Grahan Nivaraya; Nivaraya; Vyadhiin Nivaraya,

Nivaraya; Dukham Haraya, Haraya; Daridriyam
Vidravaya, Deham Poshaya, Poshaya; Citttam
1647
ATHARVA-VEDA
Toshhaya, Toshhaya!
Do thou counteract the malignant influences of the

planets, cure the ailments, drive off anguish, melt
away all penury, fill the mind with joy.
Sarva Mantra Sarva Yantra Sarva Tantra Sarva Pallava

Svaruupaya Iti Om Namah Shivaya Om!
Unto Thee of the real form of incantations, all mystic

symbols and powers, etc. Om salutations!
Om salutations unto Lord Dattatreya who is

propitiated by remembrance (devotion), that is the
dispeller of great fears, who bestows the highest
character of sentience and bliss and who is in the
guise of a child, a madman, a devil, a great yogin, is
the enhancer of the bliss of Anasuya (His mother), is
the son of the sage Atri, who bestows the fruits of all
the desires of the devotee's heart, the redeemer of the
bonds of worldly existence. Do thou nourish my body,
counteract the malignant influences of the planets,
1648
ATHARVA-VEDA
cure the ailments, drive off anguish, melt away all

penury, fill the mind with joy...unto Thee of the real
form of incantations, all mystic symbols and powers,
etc. Om Salutations!
He who knows all about this Vidya and practices this

becomes holy, and he attains the fruits of having
muttered the Gayatri, the Maha Rudra, and the
Pranava innumerable times, and he is absolved of all
his sins.

auspicious;

worthy of worship !
1649
ATHARVA-VEDA
Here ends the Dattatreyopanishad, as contained in the

Atharva-Veda.
1650
ATHARVA-VEDA
87. Devi Upanishad

well-being.
1. All the gods waited upon the Goddess (and asked):
1651
ATHARVA-VEDA
‘Great Goddess, who art Thou ?’
2. She replied: I am essentially Brahman. From Me

(has proceeded) the world comprising Prakriti and
Purusha, the void and the Plenum. I am (all forms of)
bliss and non-bliss. Knowledge and ignorance are
Myself. Brahman and non-Brahman are to be known –
says the scripture of the Atharvans.
3. I am the five elements as also what is different from

them. I am the entire world. I am the Veda as well as
what is different from it. I am the unborn; I am the
born. Below and above and around am I.
4. I move with Rudras and Vasus, with Adityas and

Visvedevas.
Mitra and Varuna, Indra and Agni, I support, and the

two Asvins.
5. I uphold Soma, Tvastir, Pusan and Bhaga,
The wide-stepping Vishnu, Brahma, Prajapati.
6. To the zealous sacrificer offering oblation
1652
ATHARVA-VEDA
And pressing the Soma-juice do I grant wealth;
I am the state, the Bringer of Wealth;
Above it all, place I its protector.
7. Whoso knows my essence in the water of the inner

sea,
Attains he the Goddess’s abode.
8. Those gods said:
Salutation to the Goddess, the great Goddess !
To Siva, the auspicious, salutation, for ever more.
To blessed Prakriti, salutation !
Ever to Her we bow.
9. Refuge I seek in Her who is the colour of fire,
Burning with ascetic ardour, Goddess resplendent,
1653
ATHARVA-VEDA
Delighting in actions’ fruits; O Thou, hard to reach,
Dispel Thy gloom.
10. The gods engendered divine Speech;
Her, beasts of all forms speak;
The cow that yields sweet fruits and vigour –
To us may lauded Speech appear.
11. To holy Siva, to Daksha’s daughter,
To Aditi and Sarasvati,
To Skanda’s Mother, Vishnu’s Power,
To Night of death by Brahma lauded,
We render obeisance.
1654
ATHARVA-VEDA
12. Know we Great Lakshmi,
Goddess of good Fortune;
On all fulfilment do we meditate.
May the Goddess inspire us !
13. Through You, Dakshayani, was Aditi born;
She is your daughter; after her were born
The gods auspicious,
Friends of deathlessness.
14. Love, womb, love’s part, the bearer of the

thunderbolt
The cave, ha-sa, the wind, the cloud, Indra;
Again the cave, sa-ka-la with Maya –
So runs the full primeval science begetting all.
1655
ATHARVA-VEDA
15. This is the power of Self, enchanting all, armed

with the noose, the hook, the bow and the arrow. This
is the great and holy Science.
16. Who knows thus tides over grief.
17. Divine Mother ! Salutation to you; protect us in all

possible ways.
18. She, here, is the eight Vasus, the eleven Rudras,

the twelve Adityas, She is the all-gods, (those) who
drink Soma and (those) who do not; she is the goblins,
the demons, the evil beings, the ghosts; she also,
beings super-human, the semi-divine. She is Sattva,
Rajas and Tamas. She is Prajapati, Indra and Manu.
She is the planets, stars and luminous spheres. She is
the divisions of time, and the form of primeval Tme. I
salute Her ever:
19. Goddess who banishes distress
1656
ATHARVA-VEDA
Grants pleasure and deliverance alike,
Infinite, victorious, pure,
Siva, Refuge, the Giver of good.
20. Seed all-powerful of the Goddess’ mantra,
Is sky, conjoined with ‘i’ and fire,
With crescent moon adorned.
21. On the single-syllabled mantra
Meditate the pure-hearted sages,
Supremely blissful;
Of wisdom the veriest oceans.
22. Fashioned by speech; born of Brahman; the sixth
With face equipped; the sun; the left ear where
1657
ATHARVA-VEDA
The point is; the eighth and the third conjoint.
23. The air, with Narayana united,
And with the lip; vicce, the nine-lettered;
The letter, shall delight the lofty ones.
24. Seated in the lotus-heart,
Resplendent as the morning sun,
Goddess, bearing noose and hook,
With gesture granting boons, dissolving fears;
Tender, three-eyed, red-robed, granting devotees
Their hearts’ desires,
Thee I adore.
25. I bow to Thee, Goddess,
1658
ATHARVA-VEDA
Thou dispeller of gravest fears,
Vanquisher of obstacles;
Thou wearer of great Mercy’s form.
26. Brahma and others know not Her essence; so is

she called the Unknowable. She has no end; so is she
called the Endless. She is not grasped and so is she
called the Incomprehensible. Her birth is not known
and so is she called the Unborn. She alone is present
everywhere, and so is she called the One. She alone
wears all forms, and so is she called the Many. For
these reasons is she called the Unknowable, the
Endless, the Incomprehensible, the Unknown, the One
and the Many.
27. The Goddess is the source of all mantras:
Of all the words the knowledge is Her form.
Her conscious Form transcends all cognitions;
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ATHARVA-VEDA
She is the witness of all emptiness.
28. Beyond Her is nothing; renowned is She
As unapproachable; afeared of life,
I bow to the inaccessible One,
Bulwark against all sins; the Pilot who
Steers me across the sea of worldly life.
29. He who studies this Atharva Upanishad gains the

fruit of repeating five (other) Atharva Upanishads; he
who, having mastered this Atharva Upanishad,
persists in worship.
30. Of this vidya ten million chants
Are less than the worship’s fruit.
Eight and hundred recitations thereof
1660
ATHARVA-VEDA
Make but this rite’s inauguration.
31. Who reads it but ten times,
Is released at once from sins;
Through the grace of the Goddess great,
Tides he over obstacles great.
32. Reading it in the morning one destroys the sins of

the night; reading it in the evening one destroys the
sins committed by day. Thus, reading both in the
evening and morning, the sinner becomes sinless.
Reading it midnight, too, the fourth ‘junction’, there
results perfection of speech. Its recitation before a
new image brings to it the presence of the deity. Its
recitation at the time of consecration (of an image)
makes it a centre of energy. Reciting it on Tuesday
under the asterism Ashvini, in the presence of the
great Goddess, one overcomes fell death – one who
knows thus. This is the secret.
1661
ATHARVA-VEDA

well-being.
1662
ATHARVA-VEDA
88. Ganapati Upanishad

auspicious;

worthy of worship !
1663
ATHARVA-VEDA
Auspiciousness to those who hear ---- thus the Santi.
1. Om Gam. I bow to Ganapati.
2. You clearly are the tattva. You alone are the creator.
You alone are the maintainer. You alone are the
destroyer. Of all this you certainly are Brahman. You
plainly are the essence.
3. Always I speak amrta. The truth I speak.
4. Protect me. Protect the speakers. Protect the

hearers. Protect the givers. Protect the holders. Protect
the disciple that repeats. Protect that in the east.
Protect that in the south. Protect that in the west.
Protect that in the north. Protect that above. Protect
that below. Everywhere protect! Protect me
everywhere!
5. You are speech. You are consciousness. You are

bliss. You are Brahman. You are being-consciousness-
bliss. You are the non-dual. You are plainly Brahman.
1664
ATHARVA-VEDA
You are knowledge. You are intelligence.
6. You create all this world. You maintain all this

world. All this world is seen in you. You are earth,
water, air, fire, ether. You are beyond the four
measures of speech. You are beyond the three gunas.
You are beyond the three bodies. You are beyond the
three times. You are always situated in the muladhara.
You are the being of the three Saktis. You are always
meditated on by yogins. You are Brahma, you are
Visnu, you are Rudra, you are Agni, you are Vayu,
you are the sun, you are the moon, you are Brahma,
bhur-bhuvah-svar.
7 Ga is the first syllable, after that the first letter,

beyond that m, then the half-moon all together. Joined
with m, this is the mantra form.
8 The letter ga is the first form, letter a the middle

form, m the last form. Bindu the higher form, nada the
joining together, samhita the junction. This is the
vidya of Lord Ganesa.
9 Ganaka is the seer, nricad-gayatri the metre, Sri

Mahaganapati the devata. Om ganapataye namah.
1665
ATHARVA-VEDA
10 Let us think of the one-toothed, let us meditate on

the crooked trunk, may that tusk direct us.
11. One tusk, four arms, carrying noose and goad,

with his hands dispelling fear and granting boons,
with a mouse as his banner.
12. Red, with a big belly, with ears like winnowing

baskets, wearing red, with limbs smeared with red
scent, truly worshipped with red flowers.
13. To the devoted a merciful deva, the maker of the

world, the prime cause, who at the beginning of
creation was greater than nature and man.
14. He who always meditates thus is a yogin above

yogins.
15. Hail to the lord of vows, hail to Ganapati, hail to

the first lord, hail unto you, to the big-bellied, one-
tusked, obstacle-destroyer, the son of Siva, to the
boon-giver, hail, hail!
16. He who studies this atharva text moves towards

Brahma. He is always blissful. He is not bound by any
obstacles. He is liberated from the five greater and the
1666
ATHARVA-VEDA
five lesser sins. Evening meditation destroys the

unmeritorious actions of the night. At both evening
and morning he is liberated from the bad and he
attains dharma, artha, kama and moksa.
17. This atharva text should not be given to those not

pupils. If from delusion a person so gives, he is a bad
person.
18. He who wants something may accomplish it by

1,000 recitations of this. He who sprinkles Ganapati
with this becomes eloquent. He who recites this on a
fourth day becomes a knower of vidya. This is an
artharva saying: ‘‘He who moves towards
Brahmavidya is never afraid.’’ He who worships with
fried grains becomes famous and becomes intelligent.
He who worships with sweet-meat (modaka) gains the
desired fruit. He who worships with samit and ghee
by him all is attained, all is gained by him. He who
makes eight brahmËnas understand this becomes like
the sun’s rays. In a solar eclipse, in a great river, or in
front of an image having recited (this) he gets
accomplished in the mantra. He becomes liberated
from great obstacles. He is freed from great
misfortunes.
1667
ATHARVA-VEDA

auspicious;

worthy of worship !
Here ends the Ganapati Upanishad, as contained in the
1668
ATHARVA-VEDA
Atharva-Veda.
1669
ATHARVA-VEDA
89. Garuda Upanishad

auspicious;

worthy of worship !
1670
ATHARVA-VEDA
Om! That (world) is a complete whole. This (world)

too is a complete whole. From the complete whole
only, the (other) complete whole rose. Even after
removing the complete whole from the (other)
complete whole, still the complete whole remains
unaltered and undisturbed.
I will preach the Brahman – science. Brahman taught

it to Narada, Narada to Brhatsena, Brhatsena to Indra,
Indra to Bharadvaja, Bharadvaja to his puils who
desired to preserve their life.
(He taught them the science) which achieves this,

which achieves good, removes poison, destroys
poison, overcomes poison and annihilates poison:
“Struck is the poison, annihilated is the poison,

destroyed is the poison; it is struck by Intra’s thunder-
bolt, Svaha! May it originate from snakes, from
vipers, from scorpions, from cankers, from
salamanders, from amphibious animals or from rats”.
1671
ATHARVA-VEDA
“May you be Anantaka’s messenger, or be Anantaka

himself! May you be Vasuki’s messenger, or be
Vasuki himself! May you be Taksaka’s messenger, or
be Taksaka himself! May you be Karkotaka’s
messenger, or be Karkotaka himself! May you be
Samkhapulika’s messenger, or be Samkhapulika
himself! May you be Padmaka’s messenger, or be
Padmaka himself! May you be Maha Padmaka’s
messenger, or be Maha Padmaka himself! May you be
Elapatraka’s messenger, or be Elapatraka himself!
May you be Mahailapatraka’s messenger, or be
Mahailapatraka himself! May you be Kalika’s
messenger, or be Kalika himself! May you be
Kulika’s messenger, or be Kulika himself! May you
be Kambalasvatara’s messenger, or be
Kambalasvatara himself!”
For twelve years snakes do not bite him who hears
this great science on the new moon night. The snakes
do not bite him as long as he lives who, having recited
this great science on the new moon night, wears it (as
an amulet).
He who teaches it to eight Brahmanas he releases

(from the effects of snake bite) by merely touching
with grass, with a piece of wood, with ashes. One who
teaches it to a hundred Brahmanas, he releases by a
1672
ATHARVA-VEDA
mere glance. One who teaches it to a thousand

Brahmanas, he releases by the mere thought – he
releases it by the mere thought.
Thus spake the exalted Brahman – the exalted

Brahman. This is the essence of the Garuda
Upanishad.
Om! That (world) is a complete whole. This (world)

too is a complete whole. From the complete whole
only, the (other) complete whole rose. Even after
removing the complete whole from the (other)
complete whole, still the complete whole remains
unaltered and undisturbed.

auspicious;

worthy of worship !
1673
ATHARVA-VEDA
Here ends the Garuda Upanishad, as contained in the

Atharva-Veda.
1674
ATHARVA-VEDA
90. Gopala-Tapaniya
Upanishad

auspicious;

worthy of worship !
1675
ATHARVA-VEDA
Chapter One
1. Om namah. I offer my respectful obeisances to Sri

Krishna, whose form is eternal and full of knowledge
and bliss, who is the rescuer from distress, who is
understood by Vedanta, who is the supreme spiritual
master, and who is the witness in everyone’s heart.
2. Om. Some sages said to the demigod Brahma:

“Who is the Supreme Personality of Godhead? Whom
does death fear? By knowing whom does everything
else become known? Who created this world.
3. Brahma replied to them: “Krishna is the Supreme

Personality of Godhead. Death fears Govinda. By
understanding Gopijanavallabha everything becomes
known. By pronouncing the word “svaha” the
Personality of Godhead created the world.
4. They then said: “Who is Krishna? Who is Govinda?

Who is Gopijanavallabha? What is Svaha?”
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ATHARVA-VEDA
5. To them Brahma said: “Krishna means He who

delivers from sin, Govinda means He who is famous
on the earth, in the Vedas, and among the surabhi
cows, Gopijanavallabha means He who enchants the
gopis, and Svaha means the potency of the Supreme.
All these names refer to the Supreme Personality of
Godhead.
6. One who meditates on this Supreme Personality of

Godhead, glorifies Him, and worships Him, becomes
liberated. He becomes liberated.
7. They said: What is His form? What is His

glorification? How does one worship Him? Please
describe this to us
8-9. Brahma said: He appears like a cowherd boy. His

complexion is like a monsoon cloud. He stays under a
desire-tree. The following verses describe Him.
10. Meditating with all his heart on Lord Krishna,

whose eyes are handsome lotus flowers, whose
complexion is a monsoon cloud, whose garments are
lightning, who has two arms, who is rich in
transcendental knowledge, who wears a garland of
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ATHARVA-VEDA
forest flowers, who is the supreme controller, who is

surrounded by gopas, gopis, and surabhi cows, who
rests under a sura-druma tree, who is decorated with
splendid ornaments, who stands in the middle of a red
lotus flower, and who is served by breezes that have
touched the Yamuna’s waves, a person becomes free
from repeated birth and death.
11. This mantra should be repeatedly chanted: “klim

krishnaya govindaya gopijanavallabhaya svaha”.
12. By chanting these five names one attains the

Supreme Personality of Godhead, whose potencies are
manifested as the heavenly planets, the earth, sun,
moon, and fire.
13. A person who even once chants the mantra “Klim

krsnaya govindaya gopijanavallabha svaha” quickly
attains the association of Lord Krishna. He does not
attain any other result.
14. Devotional service to Lord Krishna is performed

when the heart no longer desires any material benefit
to be obtained in this life or the next. This is freedom
from the bonds of karma.
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15. Many brahmanas worship Krishna. Many worship

eternal Govinda. Gopijanavallabha maintains the
worlds. Powerful Svaha moves the universe.
16. Although originally one, air becomes the five life-

airs in the bodies of all living entities. In the same
way, for the benefit of the world Lord Krishna appears
as these five words.
17. They said: Please describe the worship of

Govinda, the Supersoul, who maintains everything.
18. Brahma said: The Lord’s altar should be a golden

lotus with eight petals. Within that lotus should be
placed two triangles and the mantra klim krsnaya
namah, the Kama-gayatri (klim krsnaya govindaya
gopijanavallabhaya svaha), and the ananga-gayatri
(kamadevaya sarva-jana-priyaya sarva-jana-
sammohanaya jvala jvala prajvala prajvala sarva-
janasya hrdayam me vasam kuru kuru svaha) should
be written there. then anga should be offered with the
sula-matra (astraya phat). Then one should worship
the Lord’s expansions, beginning with Rukmini, the
devotees headed by Indra, the devotees headed by
King Vasudeva, the devotees headed by Arjuna, and
the devotees headed by Indranidhi.
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ATHARVA-VEDA
19. He who at sunrise, noon and sunset, makes

various offerings to the Deity, obtains everything. He
obtains everything.
20. In this matter there are the following verses: Lord

Krishna is the worshipable, all-pervading supreme
controller, and although He is one, He manifests in
many forms. They who are intelligent worship Him as
He stands on His altar. They, and not others, attain
eternal happiness.
21. The brahmanas, who worship, as He stands on His

altar, the one greatest among the eternals and greatest
among conscious persons, the one who fulfils the
desires of the many, they, and not others, attain
perfection.
22. To they who always diligently worship Lord

Visnu’s transcendental form, the Lord, in His original
form as a cowherd boy, shows His lotus feet.
23. It was Krishna who in the beginning instructed

Brahma in Vedic knowledge and who disseminated
Vedic knowledge in the past. They who desire
liberation surrender to Him, the Supreme Personality
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ATHARVA-VEDA
of Godhead, who grants transcendental knowledge to

His devotees.
24. To they who chant the five-word mantra with om

and govinda (om krsnaya govindaya
gopijanavallabha svaha) the Lord reveals His own
form. Therefore, to attain transcendental peace, they
who desire liberation should regularly chant this
mantra.
25. From this five-word mantra have come all other

govinda-mantras in human society, including the ten-
syllable govinda-mantra chanted by Indra’s followers
and by they who desire opulences.
26. They asked: Please tell us the nature of this

mantra.
27-28. Brahma said: I continually glorified the Lord

and meditated upon Him for millions of years, and at
last I was able to understand the transcendental form
of the Lord as Sri Krishna, in the dress of a cowherd
boy. With devotion in my heart I bowed down before
Him. He gave me the eighteen-syllable mantra to be
used for the activity of creation, and then He
disappeared.
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ATHARVA-VEDA
29. When I desired to create the universe He again

appeared before me, showing me in these syllables the
universe that was to be.
30. From the letter k, I created water, from the letter l,

earth, from the letter i, fire, from the letter m, the
moon, and from the entire word klim, the sun. From
the word krsnaya, I created ether, from govindaya, air,
from gopijanavallabha, knowledge and the surabhi
cows, and from svaha, men, women, and everything
else. Everything else.
31. By worshipping Him, Shiva became free from

illusion, and by chanting this mantra in a solitary
place, he attained the Lord.
32. The demigods gaze at Visnu’s abode, which is like

a splendid sun in the sky.
33. Therefore one should regularly chant this mantra.

One should regularly chant this mantra.
34. Some have said that from the first word of this
mantra earth was created, from the second word
water, from the third fire, from the fourth air, and
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ATHARVA-VEDA
from the fifth ether. To attain liberation one should

chant this five-word Vaishnava mantra, which reveals
Lord Krishna.
35. About this are the following verses: One should

chant this mantra, of which from the first word the
element earth came, from the second word water,
from the third fire, from the fourth air, and from the
fifth ether.
36. By chanting this mantra Shiva entered Lord

Visnu’s eternal spiritual abode.
37. That spiritual world, completely pure,

uncontaminated, free from suffering, free from greed
and all other vices, and identical with this five-word
mantra, is manifested from Lord Vasudeva. It is not
separate from Him.
38. With eloquent prayers I and the Maruts please

Lord Govinda, whose form is eternal and full of
knowledge and bliss, who stays under a desire tree in
Vrndavana, and who is this five-word mantra.
39. Om namah. To Lord Govinda, who is the form of

the universe, the creator. maintainer, and destroyer of
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ATHARVA-VEDA
the universe, the master of the universe, and the

universe itself. I offer my respectful obeisances.
40. Obeisances to Lord Govinda, whose form is full of

knowledge, whose form is full of supreme bliss, who
is all-attractive, and who is the master of the gopis.
41. Obeisances to Him, His eyes lotus flowers.

Obeisances to Him, garlanded with lotuses.
Obeisances to Him, His navel a lotus. Obeisances to
Him, the husband of the goddesses of fortune.
42. Obeisances to Lord Govinda, handsome with a

peacock-feather crown, identical with Balarama, His
intelligence sharp, and He the swan in the Manasa
lake of the goddess of fortune’s thoughts.
43. Obeisances to Him, the death of Kamsa and his

allies, the killer of Kesi and Canura, the object of
worship for Siva, and the chariot-driver of Arjuna.
44. Obeisances to Him, the cowherd boy fond of

playing the flute, the crusher of Kaliya, the
person who walks on the Yamuna’s shore and whose
earrings gracefully swing to and fro.
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ATHARVA-VEDA
45. Obeisances to Sri Krishna, the protector of the

surrendered souls. Obeisances to Him, the expert
dancer garlanded with the gopi’s lotus glances.
46. Obeisances to Him, the death of sin, the lifter of

Govardhana Hill, the end of Putana’s life, the thief of
Trnavarta’s life.
47. Obeisances to Sri Krishna, decorated with a

golden necklace, charming, pure, the enemy of
impurity, one without a second, the greatest.
48. Be kind, O blissful one. Be kind, O Supreme Lord.

O Lord, please rescue me, bitten by the snake of
physical and mental pain.
49. O Krishna, O husband of Rukmini, O enchanter of

the gopis, O master of the universe, please rescue me,
drowning in the ocean of repeated birth and death.
50. O Kesava, O Narayana, O Govinda, O Janardana,

O source of all transcendental bliss, O Lord who
rescues the devotees from distress, O Madhava, please
rescue me.
51. Brahma said: As I worship Him, so should you.
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ATHARVA-VEDA
Chanting this five-word mantra, and meditating on

Lord Krishna, you will transcend the world of birth
and death.
52. One who chants this five-word mantra easily

attains His transcendental abode.
53. Although fixed in His abode, the Personality of

Godhead is swifter than the mind and can overcome
all others running. Even the powerful demigods
cannot approach Him.
54. Therefore, Krishna is the Supreme Personality of

Godhead. One should meditate upon Him, glorify
Him, serve Him and worship Him. Om tat sat.
Chapter Two
1-2. Once, after they had passed the entire night with
Him, the passionate girls of Vraja spoke to the
cowherd boy Krishna, who is the Supreme Personality
of Godhead, and He also spoke to them.
3. The gopis said: To what brahmana should charity

be given?
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ATHARVA-VEDA
4. Krishna said: Durvasa.
5. The gopis said: How will we cross the Yamuna’s

waters and approach Him, from whom great blessings
will come?
6. Krishna said: Say the words Krishna, the

brahmacari, and the Yamuna will give you a path.
7. By remembering Me a shallow person becomes

deep. By remembering Me an impure person becomes
pure. By remembering Me an impious person
becomes pious. By remembering Me one full of
material desires becomes desireless. By remembering
Me a fool becomes learned.
8. After hearing these words, they meditated on

Durvasa, and with these words crossed the Yamuna.
They went to the very sacred asrama and bowed down
before Durvasa Muni, the best of sages. They gave to
the brahmana delicious foods made with milk and
ghee.
9. Pleased, he bathed, ate, blessed them, and gave

them permission to go.
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ATHARVA-VEDA
10. They said: How will we cross the Yamuna?
11. He said: Meditate on me as a sage that eats only

durva grass, and the Yamuna will give you a path.
12. Gandharvi (Srimati Radharani), the best among

them, reflected for a moment.
13. She said: How is Krishna a brahmacari? How is

this sage a person that eats only durva grass?
14. Accepting Her as their leader, the other girls

became silent.
15. Durvasa Muni replied: Sound is contained within

the element of ether, although sound and ether are
different. Sound is contained within ether. This ether
does not know. I am spirit. How can I be a
materialistic enjoyer.
16. Touch is contained within the element of air,

although touch and air are different. Touch is
contained within air. This air does not know. I am
spirit. How can I be a materialistic enjoyer?
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ATHARVA-VEDA
17. Form is contained within the element of fire,

although form and fire are different. Form is
contained within fire. This fire does not know. I am
18. Taste is contained within the element of water,

although taste and waste are different. Taste is
contained within water. This water does not know. I
am spirit. How can I be a materialistic enjoyer?
19. Aroma is contained within the element of earth,

although aroma and earth are different. Aroma is
contained within earth. This earth does not know. I am
20. It is the mind that remains among the senses and

accepts them.
21. When spirit is everything how does one think?

Where does one go? I am spirit, how can I be a
materialistic enjoyer?
22. Your beloved Krishna is the original creator of the

two kinds of bodies.
23. On the tree of the body are two birds. One is an
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ATHARVA-VEDA
expansion of the Supreme Personality of Godhead. He

is a witness. The other is an enjoyer. They are an
enjoyer and a non-enjoyer. The first enjoys, and the
second is Krishna.
24. In Him we do not find material so-called

knowledge and ignorance. This ignorance and real
knowledge are different. How can Krishna, who is full
of real knowledge, become a materialistic enjoyer?
25-26. He who lusts after pleasure is lusty. He who

does not lust after pleasures is not lusty.
27. Krishna, who is free from birth and death, who is

unchanging, who cannot be cut, who stays by the
Yamuna, who stays among the surabhi cows, who
protects the surabhi cows, who stays among the
cowherd boys, who stays in all the Vedas, who is
glorified by all the Vedas, who has entered all living
entities, and who controls all living entities, is your
husband.
28. Gandharvi (Radha) said: Why has the Supreme

Personality of Godhead taken birth among us as a
cowherd boy? O sage, how do you know this about
Krishna? What is His mantra? What is His abode?
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ATHARVA-VEDA
Why has He taken birth in Devaki’s womb? Who is

His elder brother Balarama? How is He worshipped?
Why has the Supreme Personality of Godhead, who is
far above the world of matter, descended to this
Earth?
29. He said: In the beginning only Lord Narayana

existed. In Him the material worlds are woven as
thread on a loom. From His lotus heart the demigod
Brahma was born.
30. When Brahma performed severe austerities, Lord

Narayana granted him a boon.
31. Brahma chose a question.
32. Lord Narayana granted his request.
33-34. Brahma said: Among Your many incarnations,

which is the best, the one that makes humans and
demigods happy, the one that, remembering Him, they
become liberated from repeated birth and death? Why
is this incarnation the best?
35. Lord Narayana said:
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ATHARVA-VEDA
36. As on the summit of Mount Meru are seven cities

that fulfil all desires, so on the Earth are seven cities
that fulfil desires and grant liberation. Among them
the city of Gopala Puri is directly the spiritual world.
37. In this city the desires of the demigods and all

other creatures are all fulfilled and everyone attains
liberation.
38. Protected by My cakra, this city if Mathura, or

Gopala Puri, stands in this world as a lotus stands in a
lake.
39. Gopala Puri contains these forests:

1. the great forest of Brhadvana,
2. Madhuvana, the former residence of the Madhu
demon,
3. Talavana, full of palm trees,
4. delightful Kamyavana,
5. great Bahulavana,
6. Kumudavana, full of lotus flowers and water lilies,
7. Khadiravana, full of Khadira trees,
8. Bhadravana, the favourite spot of Lord Balarama,
9. Bhandiravana, the great forest of Banyan trees,
10. Srivana, the abode of the goddess of fortune,
11. Lohavana, the former residence of the demon
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ATHARVA-VEDA
Loha, and
12. Vrndavana, ruled by the goddess Vrnda-devi.
40. In these forests the demigods, human beings,

Gandharvas, Nagas, and Kinnaras sing and dance.
41. The twelve Adityas, eleven Rudras, eight Vasus,

seven sages, Brahma, Narada, five Vinayakas,
Viresvara, Rudresvara, Ambikesvara, Ganesvara,
Nilakanthesvara, Visvesvara, Gopalesvara,
Bhadresvara, and 24 other lingas reside there.
42. These forests are divided into two groups:

1. Krishnavana, or Krishna’s forests, and
2.Bhadravana, or Balarama’s forests. Among these
twelve forests some are sacred and others are most
sacred.
43. There the demigods stay. There the perfect beings

attained perfection.
44. In this place are a Deity of Rama, a Deity of

Pradyumna, a Deity of Aniruddha, and a Deity of
Krishna.
45. In this way there are twelve Deities in the forests
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ATHARVA-VEDA
of Mathura.
46. The Rudras worship the first Deity, Brahma

worships the second, Brahma’s sons worship the third,
The Maruts worship the fourth, the Vinayakas worship
the fifth, the Vasus worship the sixth, the sages
worship the seventh, the Gandharvas worship the
eighth, the Apsaras worship the ninth, the tenth Deity
is now invisible, the eleventh Deity has gone to His
own planet, and the twelfth Deity is now on the Earth.
47. They who worship this Deity surpass death and

attain liberation. They cross beyond the three-fold
miseries of birth, old-age and death.
48. There are these verses: Lord Krishna,

accompanied by His three potencies, and by
Balarama, Aniruddha, Pradyumna, and Rukmini, stays
in delightful Mathura Puri, which is worshipped by
Brahma and the other demigods and protected by the
conch, cakra, club, and sarnga bow. These four names
are identical with the name Om.
49. One should think: I am spiritual, beyond material

passion. One should think: I am Lord Gopaka’s. In
this way one attains liberation. He realizes his
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spiritual nature. He becomes a knower of spirit.
50. Because since the beginning of creation He

lovingly protects (alati) the conditioned souls (gopa),
He is known as Gopala. Om tat sat. I am a spirit. I am
a part-and-parcel of Krishna. My spiritual form is
eternally full of bliss. Om.
51. The Supreme Personality of Godhead is therefore

known as Gopala.
52. With all one’s heart one should think: I am

Gopala’s.
53. Lord Gopala is unmanifest, limitless, and eternal.
54. Lord Narayana continued: O Brahma, decorated

with a forest-flower garland, and holding a conch,
disk, mace and lotus, I will reside eternally in
Mathura.
55. O Brahma, he who with all his heart meditates on

Me, whose form is the resting place of all forms,
whose form is supremely powerful and splendid,
whose form is wonderful, and who has no material
form, goes to MY abode. Of this there is no doubt.
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ATHARVA-VEDA
56. O Brahma, a resident of this earth planet who

remains in the district of Mathura and worships Me as
I appear in the form of the Deity, becomes very dear
to Me.
57. You should always worship Me as Krishna in

Mathura.
58. Four kinds of men worship Me.
59. Following the devotional process prescribed for

the age, intelligent devotees in this world worship
Lord Gopala, who is accompanied by His elder
brother Balarama and queen Rukmini.
60. I am unborn, eternal Gopala. I am eternal

Pradyumna. I am Rama. I am Aniruddha. He who is
intelligent worships Me.
61. Free from all impure desires, the residents of

Krishnavana and Bhadravana worship Me, following
the regulations of bhakti I Myself have spoken.
62. Even they who formerly rejected the principles of

religion and were swallowed up by the age of Kali,
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ATHARVA-VEDA
may become devoted to Me, and also reside in

Mathura.
63. Anyone who becomes My sincere devotee

becomes very dear to Me. As dear as You and Your
sons are, as dear as Shiva and hid associates, as dear
as the goddess of fortune, Laksmi.
64. Brahma said: How has the one Supreme

Personality of Godhead become four Deities? How
has the single sacred syllable om become many?
65. The Lord said to him: Before the material world

was manifest, only the Supreme Personality of
Godhead, who is one without a second, existed. From
Him came the impersonal Brahman. From that came
the syllable om. From om came the mahat-tattva.
From the mahat-tattva came false-ego. From false-ego
came the five tanmatras. From them came the
elements. Om is covered by these things.
66. I am the sacred syllable. I am om. I am ageless,

deathless, nectarean, the fearless Supreme Great. I am
liberated. I am unchanging.
67. The eternal Supreme Personality of Godhead
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ATHARVA-VEDA
manifested Himself as the all-pervading universal

form. In the same way the Lord, who is one without a
second, by His transcendental potency expanded
Himself into four.
68. The sacred syllable om consists of three letters: a,

u and m. Balarama, the son of Rohini, is the letter a.
Splendid Pradyumna is the letter u.
69. Intelligent Aniruddha is letter m. Lord Krishna, in

whom the entire universe rests, is the ardha-matra
letter (m), which completes the syllable om.
70. Rukmini is Lord Krishna’s wife. She is the creator

of the worlds and the root of material nature.
71. The Vedic literatures explain that the goddess of

fortune appeared among the women of Vraja. Learned
transcendentalists say that the Lord’s potency is the
syllable om.
72. Therefore, all-pervading Lord Gopala is the

syllable om.
73. Learned transcendentalists declare that the syllable

om is not different from the sacred syllable klim.
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ATHARVA-VEDA
74. He whom meditates on Me as I appear in Mathura

attains liberation.
75-78. In his mind one should meditate on Me

standing on the blossomed eight-petaled lotus of the
heart, My two feet marked with conchshell, flag and
umbrella, MY chest marked with srivatsa and splendid
with the kautabha gem, My four arms holding the
conch, cakra, mace, and sarnga bow, My arms
decorated with armlets. MY neck splendid with a
flower garland, My head circled by a splendid crown,
My ears decorated with glistening shark-shaped
earrings, MY form splendid and handsome, holding a
flute and buffalo-horn bugle, and granting fearlessness
to the devotees.
79. When the entire universe is churned (mathyate) by

the churning-rod of spiritual knowledge, the butter
produced is the Supreme Personality of Godhead in
Mathura. That is why it is called Mathura.
80. In my heart I meditate on the material world with

its eight dik-palas (protectors of the directions) as a
blossomed lotus flower growing in the ocean of
repeated birth and death.
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ATHARVA-VEDA
81. The sun and moon are the splendour of My body.

Golden Mount Meru is My splendid flag. Brahmaloka
as My umbrella. The seven lower planetary systems
are My feet.
82. I am marked with srivatsa and svarupa. Therefore

the learned sages call me Srivatsa-lanchana (marked
with srivatsa).
83. Aware of My supremacy, the sages declare that the

splendour of the sun, moon, fire, and eloquent speech
has come from My glittering Kaustubha jewel.
84. The four arms of My universal form are goodness,

passion, ignorance, and false-ego. The five material
elements are the conchshell I carry in the hand that is
the mode of passion.
85. Childishness is said to be the cakra, the original

illusory potency the Sarnga bow, and the universe the
lotus flower in the hand of the universal form.
86. The origin of ignorance is known as the club I

always carry in My hand.
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87. Religion, economic development, and sense-

gratification are the splendid bracelets that eternally
decorate the wrists of My universal form.
88. The neck, said to be the qualityless Brahman, is

garlanded by the first unborn. O Brahma, your mind-
born sons have elaborately described this garland.
89. The sages say that My eternal form is the crown.
90. The two things above the changing material world

are My two glittering earrings.
91.He who meditates in this way is eternally dear to

me. He attains liberation. He becomes liberated. I give
Myself to him.
92. O Brahma, I have said all that will be about My

two forms: one made of the modes of nature, and the
other beyond the modes of nature.
93. Brahma said: What are the ornaments worn by the

Deities You have described? How do the Maruts,
Rudras, Brahma, sons of Brahma, Vinayakas, twelve
Adityas, Vasus, Apsaras, and Gandharvas worship
them? Who is the Deity that has gone to His own
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ATHARVA-VEDA
abode? Who is the Deity now invisible? Who is the

Deity the humans worship?
94. Lord Narayana said to him: these twelve

unmanifested transcendental Deities are present on all
planets, among all demigods and all human beings.
95. As a Rudra among the Rudras, as a Brahma

among the followers of Brahma, as a demigod among
the demigods, as a human being among the humans,
as the destroyer of obstacles (Ganesa) among the
Vinayakas, as Surya Narayana among the Adityas, as
a Gandharva among the Gandharvas, as an Apsara
among the Apsaras, and as a Vasu among the Vasus,
My form, which fulfils desires, is present even when it
is invisible. Whether visible or invisible in this world,
My form is always stays in My own abode.
96. My form is also present as the Deity of ignorance,

the Deity of passion, and the Deity of Goodness.
97. My humanlike form, which is eternal and full of

transcendental knowledge, is present in devotional
service.
98. Om. Obeisances to the Supersoul, who is present
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in the life-breath. Om tat sat. Bhu Bhuvah and Svah.

Obeisances, obeisances to Him, the Supersoul, who is
present in the life-breath.
99. Obeisances to Sri Krishna, who is Govinda and

Gopijanavallabha, Om tat sat. Bhur Bhuvah and Svah.
Obeisances, obeisances to Him.

in the apana air. Om tat sat. Bhur Bhuvah and Svah.
Obeisances, obeisances to Him, present in the apana
air.
101. Om. Obeisances to Krishna, who is Vasudeva,

Sankarsana, Pradyumna, and Aniruddha. Om tat sat.
Bhur Bhuvah and Svah. Obeisances, obeisances to
Him.

in the sama air. Om tat sat. Bhur Bhuvah and Svah.
Obeisances, obeisances to Him, present in the same
air.
103. Om. Obeisances to Sri Krishna, who is Sri Rama.

Om tat sat. Bhur Bhuvah and Svah. Obeisances,
obeisances to Him.
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ATHARVA-VEDA

in the udana air. Om tat sat. Bhur Bhuvah and Svah.
Obeisances, obeisances to Him, present in the udana
air.
105. Om. Obeisances to Krishna, the son of Devaki.

Om tat sat. Bhur Bhuvah and Svah. Obeisances,
obeisances to Him

in the vyana air. Om tat sat. Bhur Bhuvah and Svah.
Obeisances, obeisances to Him, present in the vyana
air.
107. Om. Obeisances to the Supreme Personality of

Godhead, whose original form is that of a cowherd
boy. Om tat sat. Bhur Bhuvah and Svah. Obeisances,
obeisances to Him.
108. Om. Lord Gopala is the Supersoul, present in the

primordial material energy. Om tat sat. Bhur Bhuvah
and Svah. Obeisances, obeisances to Him.

senses. Om tat sat. Bhur Bhuvah and Svah.
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ATHARVA-VEDA

material elements. Om tat sat. Bhur Bhuvah and Svah.
111. Om. Lord Gopala is the Supreme Person. Om tat

sat. Bhur Bhuvah and Svah. Obeisances, obeisances to
Him.
112. Om. Lord Gopala is the Supreme Brahman. Om

tat sat. Bhur Bhuvah and Svah. Obeisances,
obeisances to Him.
113. Om. Lord Gopala is the Supersoul in the heart of

all beings. Om tat sat. Bhur Bhuvah and Svah.
114. Om. Surpassing wakefulness, sleep, and deep

sleep, Lord Gopala is beyond the transcendence of the
impersonalists. Om tat sat. Bhur Bhuvah and Svah.
115. The one Supreme Personality of Godhead is

hidden within everything. He is all-pervading. He is in
everyone’s heart. He witnesses everyone’s activities.
1705
ATHARVA-VEDA
He lives in everyone’s heart. He is the witness. He is

consciousness. His is transcendence. He is beyond the
modes of nature.
116. Obeisances to Rudra. Obeisances to Aditya.

Obeisances to Vinayaka. Obeisances to Surya.
Obeisances to Vidya-devi. Obeisances to Indra.
Obeisances to Agni. Obeisances to Yama. Obeisances
to Nirrti. Obeisances to Varuna. Obeisances to Vayu.
Obeisances to Kuvera. Obeisances to Isana.
Obeisances to Brahma. Obeisances to all the
demigods.
117. After giving these most pious prayers to Brahma,

who was rapt in meditation on the Lord’s
transcendental form, and after giving him the ability
to create the universe, Lord Narayana disappeared.
118. As these instructions were heard from Brahma,

Brahma’s sons, and Narada, so I have spoken them. O
Gandharvi (Radha), now You may go to Your own
home.

auspicious;
1706
ATHARVA-VEDA

worthy of worship !
Here ends the Gopala-Tapaniyopanishad, as contained
1707
ATHARVA-VEDA
1708
ATHARVA-VEDA
91. Hayagriva Upanishad

auspicious;

worthy of worship !
1709
ATHARVA-VEDA
First Chapter
Hari Om. Narada approached Lord Brahma and

requested him, “Oh, God please teach me that
knowledge of Brahman by which all sins can be
destroyed quickly and the wisdom of Brahman is
realized and one is blessed with all the wealth.” Lord
Brahma told as follows:
The one who masters the mantras for which Lord

Hayagreeva is the master would know Sruthi (heard
knowledge), Smrithi (memorized knowledge),
Ithihasas (history) and Puranas (epics) and would be
blessed with all types of wealth. Those Mantras are as
follows: 1.1
Hey, Lord Hayagreeva, who is the form of the holy

mind, who saves everybody and who is the King of
Knowledge, Salutations to you, Swaha, Swaha. 1.2
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ATHARVA-VEDA
Hey , Lord Hayagreeva, who has the form of Rig,

Yajur and Sama Vedas, who brought these Vedas to
earth, who has the shape of the singing of Pranava,
and who has a horse head, Salutations to you, Swaha,
Swaha. 1.3
Hey Lord Hayagreeva, who is being sung by the song

of Pranava, who is the God for all those Gods of
words, who is the personification of all Vedas, and
who is beyond thought, teach us everything .
Salutations to you, Swaha, Swaha. 1.4
For the 29 lettered mantra of Hayagreeva, Brahma,

Athri ,Surya and Bhargava are the sages, Gayathri,
Trushtup and Anushtup are the meters, God is
Hayagreeva himself, root is the sound “Lhowm
(hsowm), Strength (Shakthi) is Hoham, Keelaga (the
nail) is Lhoom (Shoom), Viniyoga is Bhoga, Moksha
and the symbolic rite with hands is the letters Aa, Uu
and Ma.
1711
ATHARVA-VEDA
The prayer is:
I meditate on that Hayagreeva,
Who has the glitter of the full moon,
Who holds the conch, wheel, the great stamp and the
book in his hands.
The 29 lettered Hayagreeva mantra is:
Om Sreem, lhowm (Hsowm),

Om Namo Bhagawathe, Hayagreevaya, Vishnave,
Mahyam, Medham, Pragnam, Prayascha Swaha! 1.5
The 28 lettered Hayagreeva mantra is:
Om, Sreem, Im, Im, Im , Kleem, Kleem, Sow, Sow,

Hreem, Om Namo Bhagawathe, Mahyam, Medham
Pragnam, Prayascha Swaha! 1.6
Second Chapter
1712
ATHARVA-VEDA
I will now tell you that ‘Hayagreeva knowledge’ of

Brahman which is of one letter. That is the root letter
Lhoum (hsoum). Among all the roots, this Hayagreeva
single letter root is the king of mantras. 2.1
Chanting of the mantra “Lhoum (hsoum) Amrutham

Kuru Swaha!”, gives one the mastery over words,
wealth and the eight occult powers. 2.2
The mantra “Lhoum (hsoum) Sakala Samrajya Sidhim

Kuru Kuru Swaha” tells us the secret of the great
Vedic sayings like “Pragnanam Anandam Brahma
(Brahmam is the realized happiness)”, “Tat Tvam Asi
(You are it)”, “Ayam Atma Brahma (My soul is
Brahma)” and “Aham Brahmasmi (I am Brahmam)”.
The same letter “Lhoum” and “hsoum” are the same
vowels though different and give worldly pleasures
and salvation respectively. 2.3
After the chanting of Hayagreeva Mantra, it is normal

to chant the Vedic mantras starting with
1.Yad Vak Vadanthi…. 2. Gowrimimaya… 3
1713
ATHARVA-VEDA
Oshtapidhana and 4. Sa Sarpareeramathim…… 2.4-

2.7
One who reads this ‘Hayagreeva knowledge’ of

Brahmam on the Ekadasi day, would become a great
man because of the blessings of Hayagreeva. He
would get salvation. Upanishad says, "the knowledge
of Brahmam which is taught with the mantra ending
with 'Om Namo Brahmane’ would never leave his
heart".

auspicious;

worthy of worship !
1714
ATHARVA-VEDA
May Brihaspati grant us well-being!
Here ends the Hayagrivopanishad, as contained in the

Atharva-Veda.
1715
ATHARVA-VEDA
92. Krishna Upanishad

auspicious;

worthy of worship !
1716
ATHARVA-VEDA
When the sages living in the forest visited Sri

Ramachandra who was the incarnation of the ever
joyful God and who was extremely pretty, they
became surprised and forgetting themselves said, “We
want to embrace you, Oh Lord.” The God told them,
“When I reincarnate as Lord Krishna, you will be
born as Gopis and then you can embrace me.”[Their
wish was fulfilled in Krishnavatara.] 1
During the time of incarnation of the Lord as Krishna,

Gokula became the forest heaven. Those who had
done penance earlier became trees in that forest.
Characters like miserliness and anger became Asuras.
The Kali period which was coming was postponed till
the reincarnation period was over. That Hari who was
very pretty reincarnated himself as a Gopa Boy. His
playful nature (play with the world) was an
unknowable secret. Because of that the world was
enchanted. Upanishads and portions of Vedas came in
the form of 16108 maidens. The "mercy" was born as
mother Rohini and the “earth mother” was born as
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ATHARVA-VEDA
Sathya Bhama. “Humility” was born as Krishna’s

friend Sudhama. “Control of senses” was born as Sage
Udhawa and “Truth” was born as Sage Akroora. The
broken curd pots became to Krishna the ocean of milk
so that he can play with it. This reincarnation was
meant to destroy his enemies and to protect good
people. The sword in the hand of Krishna was the God
of destruction, the Maheswara himself. Sage Kasyapa
was born as the mortar in Yasodha’s house and The
God mother Adithi became the rope which tied
Krishna to the mortar. Kali who destroys all enemies
was the mace. The bow called Saranga was the
illusion of the God. The harvest season of Sarad
became the meals in his house. The lotus he held
playfully was the seed for the world. Though the
world was not different from all these, it appeared as
if it was different. Similarly God himself did not have
any differences. And the Vaikunta of those people
who live in heaven was brought down to the world.
The people who have understood this truly would get
the result of their good deeds. They would get
themselves released from the ties of the body and
attain salvation.
1718
ATHARVA-VEDA
auspicious;

worthy of worship !
Here ends the Krishnopanishad, as contained in the

Atharva-Veda.
1719
ATHARVA-VEDA
1720
ATHARVA-VEDA
93. Maha Vakya Upanishad

auspicious;

worthy of worship !
1721
ATHARVA-VEDA
God Brahma said:
I would explain this Upanishad based on inside

experience. The personal knowledge “that this Sun is
Brahman” is got by chanting Ajabha Gayatri viz.,
“Hamsa Soham.” The ever joyous Paramatma would
set in if, after controlling Prana and Apana by
Pranayama, and attaining it (pranayama) by constant
and long practice of Pooraka and Rechaka (macro,
micro as well as together) and making the mind
concentrate on the same Brahman in three stages. It
would shine like one thousand suns and would be
complete like the shoreless sea. That experience is
neither Samadhi nor Yoga Sidhi and nor mixing of the
mind. That is merging with Brahman as Brahman is
always single.
The sages who experience this tell as follows: I know

that Purusha with the shining light who is beyond
darkness, who makes shapes, who names them, who
provides for them and who is the brave Purushotama.
The one who finds out that Purusha, who was
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ATHARVA-VEDA
announced as Para Brahman by Brahma in the

primitive times and who was found out by Indra in all
the four directions, attains the deathless state in this
birth itself. There is no other method for salvation.
I am that sun who is the ethereal light. I am that Siva

who is that sun of Knowledge. I am the very clean
light of Atma. I am all the light that we know. Om.
Whoever reads this Upanishad of Atharva-Veda gets

the same holy effect as reading the complete Vedas.
He would definitely attain the place of Maha Vishnu.

auspicious;

worthy of worship !
1723
ATHARVA-VEDA
Here ends the Maha-Vakyopanishad, as contained in

the Atharva-Veda.
1724
ATHARVA-VEDA
94. Mandukya Upanishad
Om ! O gods, may we hear with our ears what is

auspicious;
May we see with our eyes what is auspicious;
May we, while offering our praise to gods
With our bodies strong of limbs,
Enjoy the life which the gods are pleased to grant us.
May Indra of great fame be well disposed to us;
May the all-knowing (or immensely wealthy) Pusha

be propitious to us;
May Garuda, the vanquisher of miseries, be well

pleased with us;
May Brihaspati grant us all prosperity.
1725
ATHARVA-VEDA
1. All this is the letter Om. A vivid explanation of this

(is begun). All that is past, present, and future is but
Om. Whatever transcends the three periods of time,
too, is Om.
2. All this is certainly Brahman. This Self is Brahman.

This Self, as such, is possessed of four quarters.
3. (The Self) seated in the waking state and called

Vaisvanara who, possessed of the consciousness of the
exterior, and seven limbs and nineteen mouths, enjoys
the gross objects, is the first quarter.
4. (The Self) seated in the state of dream and called

Taijasa who, possessed of the consciousness of the
interior, and seven limbs and nineteen mouths, enjoys
the subtle objects, is the second quarter.
5. Where the sleeper desires not a thing of enjoyment

and sees not any dream, that state is deep sleep. (The
Self) seated in the state of deep sleep and called
Prajna, in whom everything is unified, who is dense
with consciousness, who is full of bliss, who is
certainly the enjoyer of bliss, and who is the door to
1726
ATHARVA-VEDA
the knowledge (of the preceding two states), is the

third quarter.
6. This is the Lord of all; this is omniscient; this is the
in-dwelling controller (of all); this is the source and
indeed the origin and dissolution of all beings.
7. The Fourth is thought of as that which is not

conscious of the internal world, nor conscious of the
external world, nor conscious of both the worlds, nor
dense with consciousness, nor simple consciousness,
nor unconsciousness, which is unseen, actionless,
incomprehensible, uninferable, unthinkable,
indescribable, whose proof consists in the identity of
the Self (in all states), in which all phenomena come
to a cessation, and which is unchanging, auspicious,
and non-dual. That is the Self; that is to be known.
8. That same Self, from the point of view of the

syllable, is Om, and viewed from the stand point of
the letters, the quarters are the letters, and the letters
are the quarters. The letters are a, u and m.
9. Vaisvanara seated in the waking state is the first

letter a, owing to its all-pervasiveness or being the
first. He who knows thus verily accomplishes all
longings and becomes the first.
1727
ATHARVA-VEDA
10. Taijasa seated in the dream is u, the second letter

(of Om), owing to the similarity of excellence or
intermediate position. He who knows thus verily
advances the bounds of his knowledge and becomes
equal (to all) and none who is not a knower of
Brahman is born in his family.
11. Prajna seated in the state of deep sleep is m, the

third letter (of Om), because of his being the measure
or the entity wherein all become absorbed. He who
knows thus measures all this and absorbs all.
12. That which is without letters (parts) is the Fourth,

beyond apprehension through ordinary means, the
cessation of the phenomenal world, the auspicious and
the non-dual. Thus Om is certainly the Self. He who
knows thus enters the Self by the Self.

auspicious;
1728
ATHARVA-VEDA


pleased with us;
Here ends the Mandukyopanishad, as contained in the

Atharva-Veda.
MANDUKYA KARIKA OF GAUDAPADA
I. AGAMA PRAKARANA
Invocation
1729
ATHARVA-VEDA
1. I bow to that Brahman who pervades the entire

world by a diffusion of the rays of knowledge that
pervade all things that are moving and unmoving, who
after having enjoyed (in the waking state) all objects
of enjoyment that are gross, and who again, after
having drunk (in the state of dream) all objects born
of desire and illumined by the intellect, reposes while
experiencing bliss Himself and making us all enjoy by
(His own) Maya, and who, through an attribution of
Maya, is the fourth in number, and is supreme,
immortal and unborn.
2. May he, the Self of the universe, dwelling in the

fourth state, protect us, who, after having enjoyed (in
the waking state) the gross enjoyments resulting from
virtue and vice, enjoys again (in the dream state) the
other subtle objects which are created by His own
intelligence and illumined by His own light, and who,
after having absorbed all of them gradually into
Himself and having abandoned all distinctions,
becomes devoid of attributes.
I-1. Visva having exterior consciousness is all-

pervading, whereas Taijasa has interior consciousness,
and Prajna, similarly is dense with consciousness.
1730
ATHARVA-VEDA
Thus the One alone is regarded in there ways.
I-2. Visva is seen in the right eye which is its seat of

experience, whereas Taijasa is inside the mind and
Prajna is in the space inside the heart. In these three
ways he dwells in the body.
I-3. Visva is ever the enjoyer of the gross, taijasa of

the subtle, and, similarly, Prajna of bliss. Know
(therefore) the enjoyment in three ways.
I-4.The grass satisfies Visva, the subtle satisfies

Taijasa and, similarly, gladness satisfies Prajna. Know
(therefore) the satisfaction in three ways.
I-5. He who knows these two, viz that which is shown

to be the thing to be enjoyed and that which is
(shown) to be the enjoyer, in the three states, does not
become affected, even though enjoying.
I-6. It is a settled fact that coming into being can be

said only of positive entities that exist. Prana creates
all; and Purusha creates the conscious beings
separately.
I-7. Those who think of creation hold it as the
1731
ATHARVA-VEDA
manifestation of God's power; while others regard

creation as same as dream and illusion.
I-8. Creation is the mere will of the Lord, say those

who thought out well the (process of) creation, but
those who rely upon time hold that the birth of beings
is from time.
I-9. Some others hold that creation is for the

enjoyment (of God), yet others say that it is for His
sport. But it is the very nature of the resplendent
Being, (for) what desire can he have whose desire is
all fulfilled?
I-10. Turiya, the Lord powerful to bring about the

cessation of all sorrows, is imperishable, is regarded
as the non-dual Lord of all entities, and is all-
pervading.
I-11. Visva and Taijasa are regarded as conditioned by

cause and effect. Prajna is conditioned by cause. But
these two (viz cause and effect) do not exist in Turiya.
I-12. Prajna knows neither himself nor others, neither

truth nor untruth. But that Turiya is ever the all seer.
1732
ATHARVA-VEDA
I-13. The non-cognition of duality is common to both

Prajna and Turiya. Prajna is possessed of sleep of the
nature of cause, whereas that sleep does not exist in
Turiya.
I-14. The first two (viz Visva and taijasa) are

associated with dream and sleep, but Prajna (is
associated) with sleep devoid of dream. The knowers
of Brahman do not see either sleep or dream in Turiya.
I-15. Dream belongs to him who perceives wrongly

and sleep to him who knows not Reality. When the
false notion of these two comes to an end, the state of
Turiya is attained.
I-16. When the individual Self, sleeping under the

influence of Maya that is beginningless, is awakened,
then he realises (Turiya that is) unborn, sleepless,
dreamless and non-dual.
I-17. If a phenomenal world were to exist, it should,

no doubt, cease to be. This duality is but an illusion;
in reality it is non-dual.
I-18. The notion (such as the teacher, the taught and

the scripture) will disappear, if anyone had imagined
1733
ATHARVA-VEDA
it. This notion (of the teacher etc.,) is for the purpose
of instruction. When (the Truth is) realised, duality
does not exist.
I-19. When the identity of Visva with the letter a is

meant, ie., when the identity of Visva with the letter a
is admitted, the common feature of being the first is
seen to be obvious, as also the common feature of all-
pervasiveness.
I-20. In the event of Taijasa being apprehended as

identical with u, ie, when the identity of taijasa with
the letter u is admitted, the common feature of
superiority is seen clearly and so, too, is the
intermediate position.
I-21. In the even of Prajna being apprehended as

identical with m, ie, when the identity of Prajna with
the letter m is admitted, the common feature of being
the measure is seen to be obvious and so too is the
common feature of absorption.
I-22. He who knows conclusively the common

similarities in the three states, becomes worthy of
worship and adoration by all beings, and is also a
great sage.
1734
ATHARVA-VEDA
I-23. The letter a leads to Visva and the letter u to

Taijasa. Again, the letter m (leads) to Prajna. For the
one who is free from letters, there is no attainment.
I-24. Om should be known, quarter by quarter. It is

beyond doubt that the quarters (of the self) are the
letters (of Om). Having known Om, quarter by
quarter, one should not think of anything else.
I-25. Let the mind be fixed on Om, for Om is

Brahman, the fearless. For him who us ever fixed on
Om, there is no fear anywhere.
I-26. Om is indeed the lower Brahman; Om is (also)

regarded as the higher (Brahman). Om is without a
cause, without interior and exterior, without effect,
and is undecaying.
I-27. Om is indeed the beginning, middle and end of

everything. Having known Om thus, one attains
immediately the identity with the self.
I-28. One should know Om to be the Lord dwelling in

the hearts of all. having known the all-pervasive Om,
the intelligent one does not grieve.
1735
ATHARVA-VEDA
I-29. He by whom is known Om which is without

measure and possessed of infinite magnitude and
which is auspicious, since all duality ceases in it, is a
sage and none else.
II. VAITATHYA PRAKARANA
II-1. The wise declare the unreality of all objects in a

dream because they are located within (the body) and
(also) because they are confined within a limited
space.
II-2. Since the period is short, one does not go to the

place and see. Also, every dreamer, when
awakened, does not exist in that place (of dream).
II-3. The non-existence of the chariot etc., (seen in

dream) is heard of (in the sruti) from the point of view
of reasoning. The knowers of Brahman say that the
unreality thus arrived at (through reasoning) is
revealed (by the sruti) in the context of dream.
II-4. There is the unreality of the objects even in the

waking state. Just as they are unreal in dream, so also
1736
ATHARVA-VEDA
are they unreal in the waking state. the objects (in

dream) differ owing to the location within the body
owing to the spatial limitation.
II-5. The wise say that the states of waking and dream
are same, in view of the similarity of the objects (seen
in both the states) and in view of the well-known
ground of inference.
II-6. That which is non-existent in the beginning and

at the end is definitely so in the present (ie., in the
middle). The objects, though they bear the mark of the
unreal, appear as though real.
II-7. Their utility is opposed in dream. therefore, on

the ground of having a beginning and an end, they are
regarded as definitely unreal.
II-8. (To see) unusual things (in dream) is indeed an

attribute of the dreamer just as it is in the case of those
who dwell in heaven. These he perceives by going
there, even as one, well instructed, does in this world.
II-9. Even in dream what is imagined by the mind

(chitta) within is unreal, while what is grasped outside
by the mind is real. But both these are seen to be
1737
ATHARVA-VEDA
unreal.
II-10. Even in the waking state what is imagined by

the mind within is unreal, while what is grasped by
the mind outside is real. It is reasonable to hold both
these to be unreal.
II-11. If the objects of both the states be unreal, who

comprehends all these and who again imagines them?
II-12. The self-luminous Self, by Its own Maya

imagines Itself by Itself and It alone cognises all
objects. This is a settled fact of the Vedanta-texts.
II-13. The Lord imagined in diverse forms the worldly

objects existing in the mind. With the mind turned
outward, He imagines diversely permanent objects (as
also impermanent things). Thus the Lord imagines.
II-14. Things that exist within as long as the thought

lasts and things that are external and conform to two
points of time, are all imaginations alone. The
distinction (between them) is caused by nothing else.
II-15. The objects that seem to be unmanifested within

the mind, and those that seem to be manifested
1738
ATHARVA-VEDA
without, are all mere imaginations, their distinction

being the difference in the sense-organs.
II-16. First of all, He imagines the Jiva (individual

soul) and then (He imagines) various objects, external
and internal. As is (a man’s) knowledge, so is (his)
memory of it.
II-17. Just as a rope, the nature of which is not known

in the dark, is imagined to be things such as a snake, a
water-line, etc., so too is the Self imagined (as various
things).
II-18. As when the (real nature of the) rope is known,

the illusion ceases and the rope alone remains in its
non-dual nature, so too is the ascertainment of the
Self.
II-19. (The Self) is imagined as infinite objects like

prana etc. This is the Maya of the luminous One by
which It itself is deluded, (as it where).
II-20. The knowers of Prana hold Prana (to be the

cause of the world), which the knowers of the
elements regard the elements (to be the cause).
Qualities (are the cause), say the knowers of quality,
1739
ATHARVA-VEDA
whereas the knowers of category consider categories

(to be so).
II-21. The knowers of the quarters (such as Visva)

hold the quarters (to be the cause), while the knowers
of sensory objects regard sensory objects (to be the
cause). the worlds (are real), say the
knowers of the worlds, and the knowers of the gods
consider the gods (to be so).
II-22. Those well-versed in the Vedic lore hold the

Vedas (to be real), while the sacrificers subscribe it to
the sacrifices. Those who know the enjoyer hold the
enjoyer (to be real), whereas those familiar with the
enjoyable things think of them (to be real).
II-23. Subtlety (is real), say those who know the

subtlety, while those familiar with the gross regard it
to be so. (Reality is) possessed of a form, say the
worshippers of God with form, while the worshippers
of the formless (hold the reality) to be formless.
II-24. The astrologers hold time (to be real), while the

knowers of directions consider directions (to be so).
Those stiff in debate affirm that disputations (lead to
the reality), whereas those who aspire after the worlds
1740
ATHARVA-VEDA
consider them (to be real).
II-25. The knowers of the mind hold it (to be the Self),

while the knowers of the intellect regard it (to be so).
The knowers of the heart ascribe (reality to it),
whereas it is attributed to virtue and vice by those
who know them.
II-26. Some say that twenty-five categories (constitute

the reality), whereas others speak of twenty-six.
Again, some say that thirty-one categories (constitute
it), yet some others hold that they are infinite.
II-27. Those who know the people (and their

pleasures) find reality in pleasures. Those who are
familiar with the stages of life regard them (as real).
The grammarians (ascribe reality) to the words in the
masculine, feminine and neuter genders, whereas
others (know reality) to be the higher and lower
(brahman).
II-28. Those who know all about creation (say that

reality consists in) creation. (Reality lies) in
dissolution, say those who know it, while those who
know about subsistence (hold it to be the reality). All
these ideas are always imagined on the Self.
1741
ATHARVA-VEDA
II-29. He to whom (a teacher) might show an object

sees that alone (as the reality). That object, too,
becoming one with him, protects him. That state of
being engrossed culminates in his self-identity with
the object shown.
II-30. By these things that are non-separate (from the

Self), this Self is manifested as though separate. He
who knows this truly comprehends (the meaning of
the Vedas) without entertaining any doubt.
II-31. Just as dream and magic, as well as a city in the

sky, are seen (to be unreal), so too, is this universe
seen (to be unreal) from the Vedanta-texts by the wise.
II-32. There is no dissolution, no origination, none in

bondage, none possessed of the means of liberation,
none desirous of liberation, and none liberated. This is
the ultimate truth.
II-33. This (Self) is imagined to be unreal objects and

also to be non-dual. The objects are also imagined on
the non-dual (Self). therefore non-duality is
auspicious.
1742
ATHARVA-VEDA
II-34. This (world) viewed on the basis of the Self, is

not different. Neither does it ever exist independent by
itself nor is anything different or non-different (from
the Self). Thus know the knowers of Truth.
II-35. By the sages who are free from attachment, fear

and anger and well-versed in the Vedas is realised this
Self which is beyond all imaginations, in which the
phenomenal world ceases to exist and which is non-
dual.
II-36. Therefore, having known it thus, one should fix

one’s memory on non-duality (ie., should give
undivided attention). Having attained the non-dual,
one should conduct oneself as though one were a
dullard.
II-37. The ascetic should be free from praise and

salutation and also from rituals. The body and the Self
should be his support and he should depend upon
what chance brings.
II-38. Having perceived Truth internally and having

perceived it externally, one should become identified
with Truth, should derive delight from Truth, and
should never deviate from Truth
1743
ATHARVA-VEDA
III. ADVAITA PRAKARANA
III-1. The aspirant, resorting himself to devotion,

remains in the conditioned Brahman. Prior to creation
all this was of the nature of the birthless Brahman.
Hence the man (with such a view) is considered to be
of narrow outlook.
III-2. Therefore, I shall describe that (Brahman) which

is free from limitation, is unborn and is ever the same.
Listen how nothing whatsoever is born, though it
appears to be born in all respects.
III-3. The self is said to be existing in the form of

Jivas (individual souls), just as (the infinite) ether
exists in the form of ether confined within jars.
Similarly, It is said to be existing as the aggregate of
bodies, even as ether exists like jars etc. This is the
illustration with regard to birth.
III-4. Just as when the jars etc., cease to exist, the

ether etc., confined within them become merged in the
infinite ether, so also the individual souls become
merged in the Self here.
1744
ATHARVA-VEDA
III-5. Just as when the ether confined within a

particular jar contains dust and smoke, that is not the
case with all jars, in the same way, all the individual
souls are not associated with happiness etc.
III-6. Though forms, functions and names differ here

and there (in respect of the ether contained by jars
etc.,), yet this causes no differences in the ether.
Similar is the conclusion with regard to individual
souls.
III-7. As the ether within a jar is not a modification

nor a part of the (infinite) ether, so an individual soul
is never a modification nor a part of the (supreme)
Self.
III-8. Just as to the children the sky becomes soiled by

dirt, so too, to the unwise the Self becomes tainted by
impurities.
III-9. The Self, in regard to Its death and birth, going

and coming, and Its existence in all the bodies, is not
dissimilar to ether.
III-10. All aggregates (such as body) are created like
1745
ATHARVA-VEDA
dream by the Maya of the Self. Whether they be

superior (to another) or equal, there is no ground to
prove their reality.
III-11. The individual Self of the sheaths beginning

with that made of food, which have been described in
the Taittiriya Upanishad, is (the same as) the supreme
Self, as explained (by us already) on the analogy of
ether.
III-12. Just as it is taught that ether in the earth and the

belly is verily the same, so also the supreme Brahman
is declared to be the same with reference to every two
(viz., the corporeal and superphysical), in the Madhu-
Brahmana (Brihadaranyaka Upanishad).
III-13. Since the non-difference of Jiva (individual

soul) and the supreme Self is extolled on the basis of
their identity, and since diversity is censured,
therefore, that (non-duality) alone is reasonable.
III-14. The separateness of the individual soul and the

supreme Self which has been declared (in the sruti)
prior to the discussion of creation (in the Upanishads),
is in a secondary sense in view of the result of the
future, for it (separateness) is not in fitness if held in
1746
ATHARVA-VEDA
its primary sense.
III-15. The creation which is differently set forth by

means of (the illustrations of) earth, gold, sparks etc.,
is (just) a means to reveal the idea (of identity). But
multiplicity does not exist in any manner.
III-16. There are three stages of life – low, medium,

and high. This meditation is enjoined for their sake
out of compassion.
III-17. The dualists, firmly settled in their own

doctrine which is arrived at by their own conclusions,
contradict one another. But this (view of the non-
dualist) is in no conflict with them.
III-18. Non-duality is indeed the supreme Reality,

inasmuch as duality is said to be its product. For them
duality constitutes both (the Real and the unreal).
Hence this (our view) is not opposed (to theirs).
III-19. This unborn (Self) undergoes modification

through Maya and not in any other way. For, if the
modifications are to be a reality, the immortal would
tend to be mortal.
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ATHARVA-VEDA
III-20. The disputants think of the very unborn Self on

terms of birth. How can the Self that is unborn and
immortal tend towards mortality?
III-21. The immortal can never become mortal. So,

too mortal can never become immortal. For a change
in one’s nature cannot ever take place in any manner.
III-22. How can the entity that is immortal remain

unchanged according to one to whom a thing that is
immortal by nature can be born, since it is a product
(in his view) ?
III-23. The sruti favours equally the creation in reality

and through Maya. That which is settled by the sruti
and supported by reasoning is true, and not anything
else.
III-24. Since the sruti says, "There is no multiplicity

here", "the Lord, owing to Maya, (is seen diversely)",
and "The Self, though unborn, (appears to be born in
many ways)", it becomes obvious that He is born
through Maya.
III-25. By the censure of (the worship of)

Hiranyagarbha is negated creation. By the statement,
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ATHARVA-VEDA
"Who will cause it to be born?", is denied causality.
III-26. On the ground of non-apprehension (of

Brahman), all the preceding instruction (for Its
comprehension) is negated by the sruti, "This Self is
that which has been declared as ‘Not this, not this’".
Hence the unborn Self becomes revealed by Itself.
III-27. Birth of that which exists occurs only through

Maya and not in reality. He who thinks that something
is born in reality, (should know) that that which is
already born is (re)born.
III-28. The birth of that which is non-existent cannot

occur either through Maya or in reality, for a son of a
barren woman cannot be born either through Maya or
in reality.
III-29. As in dream the mind vibrates through Maya,

as though with dual roles, so in the waking state the
mind vibrates through Maya, as though with dual
roles.
III-30. There can be no doubt that the non-dual mind

alone appears in dream in dual roles. Similarly, in the
waking state too, the non-dual mind appears to
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ATHARVA-VEDA
possess dual roles.
III-31. Whatever there is, moving and unmoving,

which constitutes this duality, is perceived by the
mind, for when mind does not exist as mind, duality is
never perceived.
III-32. When the mind ceases to imagine consequent

on the realisation of the Truth which is the Self, then it
attains the state of not being the mind and becomes a
non-perceiver, owing to the absence of objects to be
perceived.
III-33. (The knowers of Brahman) say that the

knowledge which is free from imagination, and
unborn is not distinct from the knowable. The
knowledge of which Brahman is the sole object is
unborn and everlasting. The unborn (Self) is known
by the (knowledge that is) unborn.
III-34. The behaviour of the mind (thus) restrained,

which is free from all imagination and which is
endowed with discrimination, should be noticed. The
mind in deep sleep is of a different character and is
not like that (when it is under restraint).
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ATHARVA-VEDA
III-35. The mind becomes dissolved in deep sleep, but

when under restraint, it doesn’t become dissolved.
That (mind) alone becomes Brahman, the fearless,
endowed with the light that is Consciousness on all
sides.
III-36. (Brahman is) birthless, sleepless, dreamless,

nameless, formless, ever-resplendent and omniscient.
(As regards That) there can be no routine practice of
any kind.
III-37. The Self is devoid of all (external) organs, and

is above all internal organs. It is exquisitely serene,
eternally resplendent, divinely absorbed, unchanging
and fearless.
III-38. Where there is no thought whatever, there is no

acceptance or rejection. Then knowledge, rooted in
the Self, attains the state of birthlessness and
sameness.
III-39. This Yoga that is said to be not in touch with

anything is hard to be perceived by anyone of the
Yogis, for the Yogis who behold fear in what is
fearless, are afraid of it.
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ATHARVA-VEDA
III-40. For all the Yogis, fearlessness, cessation of

misery, awareness and everlasting peace, depend upon
the control of their mind.
III-41. By a tireless effort such as that by which the

emptying of an ocean, drop by drop, is aimed at with
the help of the edge of a Kusa grass, the conquest of
the mind will become possible through absence of
dejection.
III-42. With the (proper) means one should bring

under restraint the mind that is torn amid desire and
enjoyment. Even when the mind is well settled down
in sleep, it should be brought under restraint, for sleep
is as harmful as desire.
III-43. Remembering that everything is productive of

grief, one should withdraw (one’s mind) from the
enjoyment of the objects of desire. (Similarly),
remembering that everything is the unborn Brahman,
one does not certainly see the born (ie., duality).
III-44. The mind that is in deep sleep should be

awakened and the mind that is distracted should be
brought back to tranquillity again. One should know
the mind as passion-tinged, and should not disturb it
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ATHARVA-VEDA
when it has attained the state of equillibrium.
III-45. In that state one should not enjoy the

happiness, but should, by means of discrimination,
become unattached. When the mind that has become
still tends towards wandering, it should be unified
(with the self) with efforts.
III-46. When the mind does not become merged nor

distracted again, when it becomes motionless and
does not make appearances (as objects), then it verily
becomes Brahman.
III-47. That highest Bliss exists in one’s own Self. It is

calm, identical with liberation, indescribable, and
unborn. Since It is one with the unborn knowable
(Brahman), the knowers of Brahman speak of It as the
Omniscient (Brahman).
III-48. No Jiva (individual soul), whichsoever, is born.

It has no cause (of birth). (Such being the case), this is
the highest Truth where nothing is born whatsoever.
IV. ALATASANTI PRAKARANA
1753
ATHARVA-VEDA
(On extinguishing the fire brand)
IV-1. I bow down to him who is the best among men

and who has realised the individual souls that are like
ether, through his knowledge which again resembles
ether and is not different from the object of
knowledge.
IV-2. I bow down to that Yoga which is devoid of

touch with anything (that implies relationship), which
conduces to the happiness of all beings and is
beneficial, and which is free from dispute and
contradiction and is taught by the scriptures.
IV-3. Certain disputants postulate the birth of an entity

already existing, while some others, proud of their
intelligence, and opposing among themselves,
postulate the birth of what is not existing already.
IV-4. That which already exists cannot be born and

that which does not exist also cannot be born. Those
who argue thus are none but non-dualists and
proclaim only the birthlessness.
IV-5. We approve the birthlessness revealed by them.
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ATHARVA-VEDA
We do not quarrel with them. Now, learn this which is

free from all disputes.
IV-6. The disputants think of the self on terms of

birth. How can the Self that is unborn and immortal
tend towards mortality.
IV-7. The immortal can never become mortal. So, too

the mortal can never become immortal. For a change
in one’s nature cannot ever take place in any manner.
IV-8. How can the entity that is immortal remain

unchanged according to one in whose view a thing
that is immortal by nature can be born, since it is an
effect (in his view) ?
IV-9. By the term nature is to be known that which

comes into being through right attainments, which is
intrinsic, inborn, and non-produced, and which does
not give up its character.
IV-10. All the souls are free from decay and death by
nature. But by thinking of decay and death, and
becoming absorbed in that thought, they deviate (from
that nature).
1755
ATHARVA-VEDA
IV-11. According to him who holds that the cause

itself is the effect, the cause must be born. How can
that which is born be unborn? How can that which is
subject to modification be eternal ?
IV-12. If (in your view) the effect is non-different

from the cause and if, for that reason, the effect also is
unborn, how can the cause be eternal, since it is non-
different from the effect that undergoes birth ?
IV-13. He who holds the view that the effect is born

from an unborn cause, has no example (to be cited). If
the born effect is viewed as born from another born
thing, it leads to ad infinitum.
IV-14. How can they, who hold that the effect is the
source of the cause and the cause is the source of the
effect, assert beginninglessness for cause and effect ?
IV-15. According to the disputants who hold that the

effect is the origin of the cause and the cause is the
origin of the effect, birth may be possible, just as a
father might be born of a son.
IV-16. If cause and effect be possible, the order (in

which they originate) has to be found out by you, for
1756
ATHARVA-VEDA
if they originate simultaneously, there is no

relationship between the two, as is the case with the
horns of a cow.
IV-17. Your cause that is produced from an effect

cannot be established. How will a cause, that is itself
not established, produce an effect ?
IV-18. If the cause emerges from the effect and if the

effect emerges from the cause, which of the two has
arisen first on which depends the emergence of the
other ?
IV-19. Your inability (to reply) tantamounts to

ignorance, or there will be a difference in the order of
succession (postulated by you). Thus indeed is the
absence of birth revealed by the wise in all manner.
IV-20. What is called the illustration of a seed and a

sprout is always equal to the major term (yet to be
proved). The middle term (viz., the illustration) that is
equal to the unproved major term, cannot be applied
for establishing a proposition yet to be proved.
IV-21. The ignorance regarding antecedence and

succession reveals birthlessness. From a thing that is
1757
ATHARVA-VEDA
born, why is it that its antecedent cause is not

comprehended ?
IV-22. Nothing whatsoever is born either of itself or

of something else. Similarly, nothing whatsoever is
born whether it be existent or non-existent or both
existent and non-existent.
IV-23. A cause is not born of an effect that is

beginningless, nor does an effect take birth naturally
(from a cause that is beginningless). For that which
has no cause has no birth also.
IV-24. Knowledge has its object, since otherwise it

brings about the destruction of duality. Besides, from
the experience of pain, the existence of external
objects, as upheld by the system of thought of the
opponents, is admitted.
IV-25. In accordance with the perception of the cause

of knowledge, the latter is deemed to be based on
external objects. But from the point of view of reality,
the (external) cause is regarded as no cause.
IV-26. Consciousness is not in contact with objects

nor is it in contact with the appearances of objects.
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ATHARVA-VEDA
For the object is certainly non-existent and (the ideas

constituting) the appearances of object are not
separate from consciousness.
IV-27. Consciousness does not ever come in contact

with objects in the three periods of time. Without a
cause (ie., external object) how can there be its false
apprehension ?
IV-28. Therefore consciousness is not born, nor are

things perceived by it born. Those who perceive it as
having birth, may as well see footprints in the sky.
IV-29. Since it is the birthless that is born (in the view

of the disputants), birthlessness is its nature. Hence
deviation from this nature can happen in no way
whatsoever.
IV-30. If transmigratory existence be beginningless,

its termination will not be reached. And liberation will
not be eternal, if it has a beginning.
IV-31. That which is non-existent in the beginning and

the end is definitely so in the present. The objects,
although similar to the unreal, look as though real.
1759
ATHARVA-VEDA
IV-32. Their utility is opposed in dream. Therefore,

for the reasons of their having a beginning and an end,
they are definitely remembered to be unreal.
IV-33.All objects are unreal in dream, inasmuch as

they are seen within the body. In this narrow space,
how is the vision of creatures possible ?
IV-34. It is not reasonable to say that objects in dream

are seen by (actually) going to them, since it runs
counter to the regulation of time that is needed for the
journey. Further, none, when awake, remains in the
place of dream.
IV-35. (In dream) what has been discussed with

friends and others (and settled) is not resorted to when
awake. Whatsoever is acquired (in dream0, too, is not
seen when awake.
IV-36. And in dream the body becomes unreal, since

another body is seen (in the bed). As is the body, so is
everything cognised by the consciousness – all unreal.
IV-37. Since the experience (of objects) in dream is

just like that in the waking state, the former is thought
of as being caused by the latter. Such being the case,
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ATHARVA-VEDA
the waking state is considered to be real for that

dreamer alone.
IV-38. Such birth is not established, everything is said

to be unborn. Besides, it is not possible for the unreal
to be born from the real, in any way whatsoever.
IV-39. Having seen unreal things in the waking state,

one, deeply impressed, sees those very things in
dream. Likewise, having seen unreal objects in dream,
one does not see them when awake.
IV-40. There is no non-existent that serves as the

cause of the non-existent, in the same way as the
existent does not serve as the cause of the non-
existent. There is no real entity that serves as the
cause of another real entity. How can the unreal be the
product of the real ?
IV-41. Just as one, for want of discrimination, takes

unthinkable objects in the waking state as real, so too,
in dream, one sees things in that state alone, for want
of discrimination.
IV-42. For those who, from their own experience and

right conduct, believe in the existence of
1761
ATHARVA-VEDA
substantiality, and who are ever afraid of the birthless,

instruction regarding birth has been imparted by the
wise.
IV-43. For those who, for fear of the Unborn, and also
owing to their perception (of duality), deviate from
the right path, the evil springing up from acceptance
of birth (creation), does not accrue. The evil effect, if
there be any, will be but little.
IV-44. Just as an elephant magically conjured up is

called an elephant by relying on perception and right
conduct, similarly, for reasons of perception and right
conduct a thing is said to be existing.
IV-45. That which bears semblance of birth, appears

as though moving, and, similarly seems to be a thing
(of attributes), is Consciousness that is birthless,
unmoving and non-material, serene and non-dual.
IV-46. Thus Consciousness is unborn; thus the souls

are regarded to be unborn. Those who realise thus
certainly do not fall into misfortune.
IV-47. Just as the fire-brand set in motion appears as

straight, crooked etc., similarly, the vibration of
1762
ATHARVA-VEDA
Consciousness appears as the perceiver and the

perceived.
IV-48. Just as the fire-brand devoid of motion is

without appearances and birth, so also Consciousness
devoid of vibration is without appearances and birth.
IV-49. When the fire-brand is in motion, the

appearances do not come from elsewhere. Neither do
they, when the fire-brand is free from motion, go
elsewhere, nor do they enter into it.
IV-50. They did not go out of the fire-brand owing to

their not being of the nature of substance. In the case
of Consciousness, too, the appearances must be the
same, for as appearance there can be no distinction.
IV-51. When Consciousness is in motion, the

appearances do not come from elsewhere. Neither do
they, when the Consciousness is free from motion, go
elsewhere, nor do they enter again into It.
IV-52. They did not go out of Consciousness owing to

their not being of the nature of substance, for they
ever remain incomprehensible on account of the
absence of relation of effect and cause.
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ATHARVA-VEDA
IV-53. A substance could be the cause of a substance

and another could be the cause of any other thing. But
the souls cannot be regarded either as substances or as
some other thing different from all else.
IV-54. Thus external objects are not born of

Consciousness; nor is Consciousness born of external
objects. Thus have the wise settled the birthlessness of
cause and effect.
IV-55. As long as there is fascination for cause and

effect, so long do cause and effect come into
existence. When the fascination for cause and effect
ceases, there is no further springing up of cause and
effect.
IV-56. As long as one is completely absorbed in cause

and effect, so long does transmigration continue.
When the absorption in cause and effect ceases, one
does not undergo transmigration.
IV-57. From the relative plane (of thinking)

everything seems to be born and is not, therefore,
eternal. From the absolute plane (of perception)
everything is the unborn (Self) and there is, therefore,
1764
ATHARVA-VEDA
nothing like destruction.
IV-58. The souls that are thus born are not born in
reality. Their birth is like that of an object through
Maya. And that Maya again is non-existent.
IV-59. Just as from a magical seed comes out a sprout

of that very nature which is neither permanent nor
destructible, so too, is the reasoning applicable in
respect of objects.
IV-60. In the case of all birthless entities the terms

permanent and non-permanent can have no
application. Where words fail to describe, no entity
can be spoken of in a discriminative manner.
IV-61. As in dream Consciousness vibrates through

illusion, as though dual by nature, so in the waking
state Consciousness vibrates through illusion as
though possessed of dual appearances.
IV-62. There can be no doubt that the non-dual

Consciousness alone appears in dream as though dual.
Similarly, in waking state, too, the non-dual
Consciousness appears as though dual, undoubtedly.
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ATHARVA-VEDA
IV-63. The dreamer, as he wanders in the dream-land

always sees the creatures born from eggs or from
moisture as existing in all the ten directions.
IV-64. These (creatures), perceptible to the

consciousness of the dreamer, have no existence apart
from his consciousness. So also this consciousness of
the dreamer is admitted to be the object of perception
to that dreamer alone.
IV-65. The man in the waking state, as he wanders in

the places of the waking state, always sees the
creatures born from eggs or from moisture as existing
in all the ten directions.
IV-66. These (creatures), perceptible to the

consciousness of the man in the waking state, have no
existence apart from his consciousness. So also, this
consciousness of the man in the waking state is
admitted to be the object of perception to that man of
the waking state alone.
IV-67. Both these are perceptible to each other. "Does

it exist?" (To such a question) "No" is said (by way of
answer). Both these are devoid of valid proof, and
each can be perceived only through the idea of the
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ATHARVA-VEDA
other.
IV-68. Just as a creature seen in dream takes birth and

dies, so also do all these creatures come into being
and disappear.
IV-69. Just as a creature conjured up by magic takes

birth and dies, so also do all these creatures come into
being and disappear.
IV-70. Just as an artificial creature (brought into being

by incantation and medicine), takes birth and dies, so
also do all these creatures come into being and
disappear.
IV-71. No creature whichsoever is born, nor is there

any source for it. This is that supreme truth where
nothing is born whatsoever.
IV-72. This duality consisting in the subject-object

relationship is nothing but the vibration of
Consciousness. Again, Consciousness is without
object and is, therefore, declared to be ever
unattached.
IV-73. That which exists by virtue of being an
1767
ATHARVA-VEDA
imagined empirical view, does not exist in reality.

Again, that which exists on the basis of the empirical
view brought about by other schools of thought, does
not really exist.
IV-74. Inasmuch as the soul, according to the

conclusions arrived at by other schools of thought,
takes birth from a fancied empirical view point, it is
said in consistence with that empirical point of view
that the soul is unborn; but from the point of view of
supreme Reality, it is not even unborn.
IV-75. There is a mere fascination for unreal things,

though there exists no duality. Having realised the
absence of duality, one is not born again for want of a
cause.
IV-76. When there are no causes – superior, inferior or

medium – then Consciousness does not take birth.
How can there be any result when the cause is absent.
IV-77. The birthlessness of Consciousness which is

free from causes is constant and absolute, for all this
(ie., duality and birth) was an object of perception to
It which had been unborn (even before).
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ATHARVA-VEDA
IV-78. Having realised the Truth that is uncaused and

having abstained from obtaining any further cause,
one attains the state of fearlessness that is devoid of
grief and delusion (kama).
IV-79. Owing to fascination for unreal objects,

Consciousness engages Itself in things that are equally
unreal. On realisation of the non-existence of objects,
Consciousness, becoming free from attachment,
abstains (from them).
IV-80. Then, there follows a state of stillness, when

the Consciousness has become free from attachment
and does not engage Itself (in unreal things). That is
the object of vision to the wise. That is the (supreme)
state on non-distinction, and that is birthless and non-
dual.
IV-81. This is birthless, sleepless, dreamless, and self-

luminous. For this Entity (the Self) is ever luminous
by Its very nature.
IV-82. Owing to the Lord’s fondness for any object

whatsoever, he becomes ever veiled effortlessly, and
is unveiled every time with strenuous effort.
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ATHARVA-VEDA
IV-83. A man of puerile imagination definitely covers

the Self by affirming that It "exists", exists not",
"Exists and exists not", or again, "exists not", "exists
not", and by possessing such views as (that It is)
changing and unchanging, both changing and
unchanging and non-existent.
IV-84. These are the four alternative views, owing to a

fascination for which the Lord becomes ever hidden.
He is the all-seer by whom is the Lord perceived as
untouched by these.
IV-85. Having attained omniscience in its entirety, as

well as the non-dual state of Brahmanhood that is
devoid of beginning, middle, and end, does anyone
wish anything thereafter ?
IV-86. This is the humility of the Brahmanas; this is

said to be their natural control. Since, by nature, they
have conquered the senses, this is their restraint.
Having known thus, the enlightened one becomes
rooted in tranquillity.
IV-87. The duality that is co-existent with both object

and (its) perception is said to be the ordinary (waking)
state. That state where there is only perception
1770
ATHARVA-VEDA
without (the actual presence of an) object is said to be

the ordinary (dream) state.
IV-88. The state devoid of object and devoid of

perception is regarded as extraordinary. Thus have the
wise for ever declared knowledge, object, and the
knowable.
IV-89. On acquiring knowledge (of the threefold

objects) and on knowing the objects in succession,
there follows consequently, for the man of great
intellect here, the state of omniscience for ever.
IV-90. Those which are to be abandoned, realised,

adopted, and made ineffective should be known first.
Of these, the three, excepting the thing to be realised,
are regarded as mere imaginations born of ignorance.
IV-91. It should be known that all souls are, by nature,

similar to ether, and eternal. There is no diversity
anywhere among them, even an iota of it.
IV-92. All souls are, by nature, illumined from the

very beginning, and their characteristics are well
ascertained. He, for whom there is thus the freedom
from want of further acquisition of knowledge, is
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ATHARVA-VEDA
considered to be fit for immortality.
IV-93. All souls are, from the very beginning, tranquil,

unborn and, by nature, entirely detached, equal, and
non-different, and inasmuch as Reality is thus unborn,
unique, and pure, (therefore there is no need of
tranquillity to be brought into the Self).
IV-94. There cannot ever be any purification for those

who always tread the path of duality. They follow the
path of difference, and speak of diversity and are,
therefore, considered to be mean.
IV-95. They who have well-settled convictions

regarding that which is unborn and ever the
same,indeed are possessed of great knowledge in this
world. But the common man cannot comprehend it.
IV-96. The knowledge existing in the birthless souls is

regarded unborn and unrelated. Inasmuch as the
knowledge has no relation with other objects, it is
declared to be unattached.
IV-97. If there be birth for a thing, however

insignificant it may be, non-attachment shall never be
possible for the ignorant man. What to speak (then) of
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ATHARVA-VEDA
the destruction of covering for him ?
IV-98. All souls are devoid of any covering and are by

nature pure. They are illumined as well as free from
the beginning. Thus they are said to be masters since
they are capable of knowing.
IV-99. The knowledge of the one who is enlightened

and all-pervasive, does not enter into objects. And so
the souls also do not enter into objects. This fact was
not mentioned by the Buddha.
IV-100. Having realised the non-dual state that is hard

to perceive, deep, unborn, uniform and serene,we
offer our salutations to It, as best as we can.

auspicious;
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ATHARVA-VEDA


pleased with us;
Here ends the Mandukyopanishad, included in the

Atharva-Veda.
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ATHARVA-VEDA
95. Mundaka Upanishad
Om ! O gods, may we hear auspicious words with the

ears;
While engaged in sacrifices,
May we see auspicious things with the eyes;
While praising the gods with steady limbs,
May we enjoy a life that is beneficial to the gods.
May Indra of ancient fame be auspicious to us;
May the supremely rich (or all-knowing) Pusa (god of

the earth)
Be propitious to us;
May Garuda, the destroyer of evil,
Be well disposed towards us;
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ATHARVA-VEDA
May Brihaspati ensure our welfare.
I-i-1: Om ! Brahma, the creator of the Universe and

the protector of the world, was the first among the
gods to manifest Himself. To His eldest son Atharva
He imparted that knowledge of Brahman that is the
basis of all knowledge.
I-i-2: The Knowledge of Brahman that Brahma

imparted to Atharva, Atharva transmitted to Angir in
days of yore. He (Angir) passed it on to Satyavaha of
the line of Bharadvaja. He of the line of Bharadvaja
handed down to Angiras this knowledge that had been
received in succession from the higher by the lower
ones.
I-i-3: Saunaka, well known as a great householder,

having approached Angiras duly, asked, ‘O adorable
sir, (which is that thing) which having been known, all
this becomes known ?’
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I-i-4: To him he said, ‘"There are two kinds of

knowledge to be acquired – the higher and the lower";
this is what, as tradition runs, the knowers of the
import of the Vedas say.’
I-i-5: Of these, the lower comprises the Rig-Veda,

Yajur-Veda, Sama-Veda, Atharva-Veda, the science of
pronunciation etc., the code of rituals, grammar,
etymology, metre and astrology. Then there is the
higher (knowledge) by which is attained that
Imperishable.
I-i-6: (By the higher knowledge) the wise realize

everywhere that which cannot be perceived and
grasped, which is without source, features, eyes, and
ears, which has neither hands nor feet, which is
eternal, multiformed, all-pervasive, extremely subtle,
and undiminishing and which is the source of all.
I-i-7: As a spider spreads out and withdraws (its

thread), as on the earth grow the herbs (and trees), and
as from a living man issues out hair (on the head and
body), so out of the Imperishable does the Universe
emerge here (in this phenomenal creation).
I-i-8: Through knowledge Brahman increases in size.
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From that is born food (the Unmanifested). From food

evolves Prana (Hiranyagarbha); (thence the cosmic)
mind; (thence) the five elements; (thence) the worlds;
(thence) the immortality that is in karmas.
I-i-9: From Him, who is omniscient in general and all-

knowing in detail and whose austerity is constituted
by knowledge, evolve this (derivative) Brahman,
name, colour and food.
I-ii-1:That thing that is such, is true.

The karmas that the wise discovered in the mantras
are accomplished variously (in the context of the
sacrifice) where the three Vedic duties get united. You
perform them for ever with desire for the true results.
This is your path leading to the fruits of karma
acquired by yourselves.
I-ii-2: When, the fire being set ablaze, the flame

shoots up, one should offer the oblations into that part
that is in between the right and the left.
I-ii-3: It (i.e. the Agnihotra) destroys the seven worlds

of that man whose Agnihotra (sacrifice) is without
Darsa and Paurnamasa (rites), devoid of Chaturmasya,
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ATHARVA-VEDA
bereft of Agrayana, unblest with guests, goes

unperformed, is unaccompanied by Vaisvadeva (rite)
and is performed perfunctorily.
I-ii-4: Kali, Karali, Manojava and Sulohita and that

which is Sudhumravarna, as also Sphulingini, and the
shining Visvaruchi – these are the seven flaming
tongues.
I-ii-5: These oblations turn into the rays of the sun and
taking him up they lead him, who performs the rites in
these shining flames at the proper time, to where the
single lord of the gods presides over all.
I-ii-6: Saying, ‘Come, come’, uttering pleasing words

such as, ‘This is your well-earned, virtuous path
which leads to heaven’, and offering him adoration,
the scintillating oblations carry the sacrificer along the
rays of the sun.
I-ii-7: Since these eighteen constituents of a sacrifice,

on whom the inferior karma has been said to rest, are
perishable because of their fragility, therefore those
ignorant people who get elated with the idea ‘This is
(the cause of) bliss’, undergo old age and death over
again.
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I-ii-8: Remaining within the fold of ignorance and

thinking, ‘We are ourselves wise and learned’, the
fools, while being buffeted very much, ramble about
like the blind led by the blind alone.
I-ii-9: Continuing diversely in the midst of ignorance,

the unenlightened take airs by thinking, ‘We have
attained the goal.’ Since the men, engaged in karma,
do not understand (the truth) under the influence of
attachment, thereby they become afflicted with sorrow
and are deprived of heaven on the exhaustion of the
results of karma.
I-ii-10: The deluded fools, believing the rites

inculcated by the Vedas and the Smritis to be the
highest, do not understand the other thing (that leads
to) liberation. They, having enjoyed (the fruits of
actions) in the abode of pleasure on the heights of
heaven, enter this world or an inferior one.
I-ii-11: Those who live in the forest, while begging for

alms – viz. those (forest-dwellers and hermits) who
resort to the duties of their respective stages of life as
well as to meditation – and the learned (householders)
who have their senses under control – (they) after
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becoming freed from dirt, go by the path of the sun to

where lives that Purusha, immortal and undecaying by
nature.
I-ii-12: A Brahmana should resort to renunciation after

examining the worlds acquired through karma, with
the help of this maxim: ‘There is nothing (here) that is
not the result of karma; so what is the need of
(performing) karma ?’ For knowing that Reality he
should go, with sacrificial faggots in hand, only to a
teacher versed in the Vedas and absorbed in Brahman.
I-ii-13: To him who has approached duly, whose heart

is calm and whose outer organs are under control, that
man of enlightenment should adequately impart that
knowledge of Brahman by which one realizes the true
and imperishable Purusha.
II-i-1: That thing that is such, is true.

As from a fire fully ablaze, fly off sparks in their
thousands that are akin to the fire, similarly O good-
looking one, from the Imperishable originate different
kinds of creatures and into It again they merge.
II-i-2: The Purusha is transcendental, since He is
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formless. And since He is coextensive with all that is

external and internal and since He is birthless,
therefore He is without vital force and without mind;
He is pure and superior to the (other) superior
imperishable (Maya).
II-i-3: From Him originates the vital force as well as

the mind, all the senses, space, air, fire, water, and
earth that supports everything.
II-i-4: The indwelling Self of all is surely He of whom

the heaven is the head, the moon and sun are the two
eyes, the directions are the two ears, the revealed
Vedas are the speech, air is the vital force, the whole
Universe is the heart, and (It is He) from whose two
feet emerged the earth.
II-i-5: From Him emerges the fire (i.e. heaven) of

which the fuel is the sun. From the moon emerges
cloud, and (from cloud) the herbs and corns on the
earth. A man sheds the semen into a woman. From the
Purusha have originated many creatures.
II-i-6: From Him (emerge) the Rik, Sama and Yajur

mantras, initiation, all the sacrifices – whether with or
without the sacrificial stake – offerings to Brahmanas,
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ATHARVA-VEDA
the year, the sacrificer, and the worlds where the

moon sacrifices (all) and where the sun (shines).
II-i-7: And from Him duly emerged the gods in

various groups, the Sadhyas, human beings, beasts,
birds, life, rice and barley, as well as austerity, faith,
truth, continence and dutifulness.
II-i-8: From Him emerge the seven sense-organs, the

seven flames, the seven kinds of fuel, the seven
oblations, and these seven seats where move the
sense-organs that sleep in the cavity, (and) have been
deposited (by God) in groups of seven.
II-i-9: From Him emerge all the oceans and all the
mountains. From Him flow out the rivers of various
forms. And from Him issue all the corns as well as the
juice, by virtue of which the internal self verily exists
in the midst of the elements.
II-i-10: The Purusha alone is all this – (comprising)

karma and knowledge. He who knows this supreme,
immortal Brahman, existing in the heart, destroys here
the knot of ignorance, O good-looking one !
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ATHARVA-VEDA
II-ii-1: (It is) effulgent, near at hand, and well known

as moving in the heart, and (It is) the great goal. On It
are fixed all these that move, breathe, and wink or do
not wink. Know this One which comprises the gross
and the subtle, which is beyond the ordinary
knowledge of creatures, and which is the most
desirable and the highest of all.
II-ii-2: That which is bright and is subtler than the

subtle, and that on which are fixed all the worlds as
well as the dwellers of the worlds, is this immutable
Brahman; It is this vital force; It, again, is speech and
mind. This Entity, that is such, is true. It is immortal.
It is to be penetrated, O good-looking one, shoot (at
It).
II-ii-3: Taking hold of the bow, the great weapon

familiar in the Upanishads, one should fix on it an
arrow sharpened with meditation. Drawing the string,
O good-looking one, hit that very target that is the
Imperishable, with the mind absorbed in Its thought.
II-ii-4: Om is the bow; the soul is the arrow; and

Brahman is called its target. It is to be hit by an
unerring man. One should become one with It just like
an arrow.
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ATHARVA-VEDA
II-ii-5: Know that Self alone that is one without a

second, on which are strung heaven, the earth and the
inter-space, the mind and the vital forces together with
all the other organs; and give up all other talks. This is
the bridge leading to immortality.
II-ii-6: Within that (heart) in which are fixed the

nerves like the spokes on the hub of a chariot wheel,
moves this aforesaid Self by becoming multiformed.
Meditate on the Self thus with the help of Om. May
you be free from hindrances in going to the other
shore beyond darkness.
II-ii-7: That Self which is omniscient in general and

all-knowing in detail and which has such glory in this
world – that Self, which is of this kind – is seated in
the space within the luminous city of Brahman.
It is conditioned by the mind, It is the carrier of the

vital forces and the body, It is seated in food by
placing the intellect (in the cavity of the heart).
Through their knowledge, the discriminating people
realize that Self as existing in Its fullness everywhere
– the Self that shines surpassingly as blissfulness and
immortality.
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ATHARVA-VEDA
II-ii-8: When that Self, which is both the high and the
low, is realized, the knot of the heart gets united, all
doubts become solved, and all one’s actions become
dissipated.
II-ii-9: In the supreme, bright sheath is Brahman, free

from taints and without parts. It is pure, and is the
Light of lights. It is that which the knowers of the Self
realize.
II-ii-10: There the sun does not shine, nor the moon or
the stars; nor do these flashes of lightning shine there.
How can this fire do so ? Everything shines according
as He does so; by His light all this shines diversely.
II-ii-11: All this that is in front is but Brahman, the

immortal. Brahman is at the back, as also on the right
and the left. It is extended above and below, too. This
world is nothing but Brahman, the highest.
III-i-1: Two birds that are ever associated and have

similar names, cling to the same tree. Of these, one
eats the fruit of divergent tastes, and the other looks
on without eating.
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ATHARVA-VEDA
III-i-2: On the same tree, the individual soul remains

drowned (i.e. stuck), as it were; and so it moans, being
worried by its impotence. When it sees thus the other,
the adored Lord, and His glory, then it becomes
liberated from sorrow.
III-i-3: When the seer sees the Purusha – the golden-

hued, creator, lord, and the source of the inferior
Brahman – then the illumined one completely shakes
off both merit and demerit, becomes taintless, and
attains absolute equality.
III-i-4: This one is verily the Vital Force which shines

divergently through all beings. Knowing this, the
illumined man has no (further) occasion to go beyond
anything in his talk. He disports in the Self, delights in
the Self, and is engrossed in (spiritual) effort. This one
is the chief among the knowers of Brahman.
III-i-5: The bright and pure Self within the body, that
the monks with (habitual effort and) attenuated
blemishes see, is attainable verily through truth,
concentration, complete knowledge, and continence,
practised constantly.
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ATHARVA-VEDA
III-i-6: Truth alone wins, and not untruth. By truth is

laid the path called Devayana, by which the desireless
seers ascend to where exists the supreme treasure
attainable through truth.
III-i-7: It is great and self-effulgent; and Its form is

unthinkable. It is subtler than the subtle. It shines
diversely. It is farther away than the far-off, and It is
near at hand in this body. Among sentient beings It is
(perceived as) seated in this very body, in the cavity of
the heart.
III-i-8: It is not comprehended through the eye, nor

through speech, nor through the other senses; nor is It
attained through austerity or karma. Since one
becomes purified in mind through the favourableness
of the intellect, therefore can one see that indivisible
Self through meditation.
III-i-9: Within (the heart in) the body, where the vital
force has entered in five forms, is this subtle Self to be
realized through that intelligence by which is
pervaded the entire mind as well as the motor and
sensory organs of all creatures. And It is to be known
in the mind, which having become purified, this Self
reveals Itself distinctly.
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III-i-10: The man of pure mind wins those worlds

which he mentally wishes for and those enjoyable
things which he covets. Therefore one, desirous of
prosperity, should adore the knower of the Self.
III-ii-1: He knows this supreme abode, this Brahman,

in which is placed the Universe and which shines
holy. Those wise ones indeed, who having become
desireless, worship this (enlightened) person,
transcend this human seed.
III-ii-2: He who covets the desirable things, while

brooding (on the virtues), is born amidst those very
surroundings along with the desires. But for one who
has got his wishes fulfilled and who is Self-poised, all
the longings vanish even here.
III-ii-3: This Self is not attained through study, nor

through the intellect, nor through much hearing. The
very Self which this one (i.e. the aspirant) seeks is
attainable through that fact of seeking; this Self of his
reveals Its own nature.
III-ii-4: This Self is not attained by one devoid of
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strength, nor through delusion, nor through

knowledge unassociated with monasticism. But the
Self of that knower, who strives through these means,
enters into the abode that is Brahman.
III-ii-5: Having attained this, the seers become

contented with their knowledge, established in the
Self, freed from attachment, and composed. Having
realized the all-pervasive One everywhere, these
discriminating people, ever merged in contemplation,
enter into the All.
III-ii-6: Those to whom the entity presented by the

Vedantic knowledge has become fully ascertained,
who are assiduous and have become pure in mind
through the Yoga of monasticism – all of them, at the
supreme moment of final departure, become identified
with the supreme Immortality in the worlds that are
Brahman, and they become freed on every side.
III-ii-7: To their sources repair the fifteen constituents

(of the body) and to their respective gods go all the
gods (of the senses). The karmas and the soul
appearing like the intellect, all become unified with
the supreme Undecaying.
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III-ii-8: As rivers, flowing down, become

indistinguishable on reaching the sea by giving up
their names and forms, so also the illumined soul,
having become freed from name and form, reaches the
self-effulgent Purusha that is higher than the higher
(Maya).
III-ii-9: Anyone who knows that supreme Brahman

becomes Brahman indeed. In his line is not born
anyone who does not know Brahman. He overcomes
grief, and rises above aberrations; and becoming freed
from the knots of the heart, he attains immortality.
III-ii-10: This (rule) has been revealed by the mantra

(which runs thus): ‘To them alone should one
expound this knowledge of b who are engaged in the
practice of disciplines, versed in the Vedas, and indeed
devoted to Brahman, who personally sacrifice to the
fire called Ekarsi with faith, and by whom has been
duly accomplished the vow of holding fire on the
head.’
III-ii-11: The seer Angiras spoke of this Truth in the

days of yore. One that has not fulfilled the vow does
not read this. Salutation to the great seers. Salutation
to the great seers.
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ears;

the earth)
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ATHARVA-VEDA
Here ends the Mundakopanishad, included in the

Atharva-Veda.
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96. Narada Parivrajaka

Upanishad

auspicious;

worthy of worship !
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ATHARVA-VEDA
I-1. Now once Narada, a jewel among ascetics, taking

his (usual) rounds over all the (three) worlds,
sanctifying (all the more) new sacred places and holy
places of pilgrimage by his observation, (himself)
attaining purity of mind, (remaining) free from
enmity, tranquil, self-controlled, getting despondent
from every quarter (seeing people’s misery), closely
investigating into his own Self, seeing the holy place,
the Naimisha (sacred) forest, noted for its joy of self-
imposed religious observances and crowded with
saintly personages, he alighted there (from his aerial
journey), fascinating groups of men, animals, horse-
faced demigods, gods, Kimnara demigods and
nymphs with his songs on the exploits of Lord
Vishnu, called Sthavara and Jangama, which specially
induce devotion to the Lord, set in musical notes sa,
ri, ga, ma, pa, dha and ni, which arouse dispassion (to
worldly attachments) and which are averse to the
ways of the world. On his approach, Saunaka and
other great sages who had arrived there to participate
in a sacrifice lasting twelve years, rich in Vedic lore,
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ATHARVA-VEDA
all wise (in sacerdotal functions), well addicted to

stable penance and endowed with wisdom and
dispassion, rose to greet him; and paying homage,
seated him (in a place of honour), after offering him a
befitting welcome.
Then, though they were (already) well instructed (in

matters spiritual, yet for the benefit of the world) they
(said to Narada): ‘Revered Sir, son of the god
Brahma, what is the means of liberation (from worldly
bondage) ? Please tell us.’
I-2. Thus requested, that (sage) Narada said to them:

‘A (twice-born) of good family, invested with the
sacred thread and initiated into Vedic study, having
undergone the forty sacred rites (beginning with
consummation of marriage of his parents and ending
with Aptoryama sacrifice), completing the course on
all branches of learning as a disciplined celibate
student for twelve years, doing personal service to the
preceptor all along; the period of twenty-five years as
a householder; (another) twenty-five years in the stage
of a forest dweller (Vanaprastha), all (the three stages)
in due order in the prescribed manner; having studied
well the duties of four kinds of Brahmacharya, six
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kinds of householders, four kinds of Vanaprastha;

having completed all the appropriate duties pertaining
to them; equipped with the four disciplines (for the
study of Brahmavidya); free from desire in thought,
word and deed as well as in latent desires (vasanas)
and solicitations (eshana), devoid of enmity and is
peaceful and self-controlled; when such an ascetic,
meditating on his Self without interruption in the
highest stage of renunciation (as Paramahamsa), gives
up the body, he becomes liberated (from rebirth), he
becomes liberated. Thus (ends the first Upadesha of)
the Upanishad.
II-1. Then all (sages) Saunaka and others, requested

the venerable Narada: ‘Revered Sir, expound to us the
mode of renunciation’. Observing them Narada said:
‘It is but proper to know all about its nature from the
mouth of the grandfather (the god Brahma)’. After the
completion of the sacrifice he went, accompanied by
them, to the world of the god Brahma (Satyaloka) and
made obeisance in the prescribed manner to him
(Paramesthin) and eulogised him. Bidden by him he
seated himself along with them properly and said to
the grandfather (of all): ‘You are the preceptor, you
are the Father, you are omniscient, knowing the secret
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of all lores. Hence be pleased to expound one secret

(lore) of my choice. Barring you, who is competent to
speak on the secret (lore) dear to me ? It is to wit the
stages in the order of mendicant monks. Please tell
us’. Requested thus by Narada the god Brahma seeing
them all on all sides, remained steady in deep
meditation (Samadhi) for a short time. Coming to the
conclusion that they were in search of a remedy
against the ills of worldly life and turning to Narada
the grandfather said: ‘My son, I shall now clearly
expound the secret which was formerly taught by the
supreme Being (Viratpurusha) assuming the matchless
form of the Purusha-sukta hymn and the secret
doctrine of the Upanishads. May you listen to this due
order (of asceticism), very secret, with all your
attention’.
II.2. ‘O Narada, one born in a good family, being

uninitiated at first, getting initiated into Vedic lore
(after being invested with sacred thread), obedient to
his mother and father, approaches (after the
preliminary instructions by his father) a good
preceptor, who maintains the noble tradition, has faith
(in the Vedic lore), is born of a good family, is well
versed in the Vedas, has love for the Shastras, is
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virtuous and free from devious ways. Bowing to him

and rendering personal service appropriate for the
occasion, he shall inform him of his heart’s desire (to
study under him). Having undergone the course of
study in all branches of learning for twelve years,
doing personal service all the while, he shall marry an
agreeable damsel worthy of his family with his
(preceptor’s) consent. After this residence in the
preceptor’s house he leads, with the approval of the
teacher, the life appropriate to a householder for
twenty-five years. Free from the evils of a bad
Brahmana, getting a son with desire to perpetuate his
family and completing twenty-five years befitting the
stage of a householder, he shall lead the life of a lone
forest-dweller (Vanaprastha) till (another) twenty five
years are passed; bathing thrice a day after touching
with water the various parts of the body, eating one
meal a day at the fourth watch (of day time, i.e., in the
afternoon), giving up journey to town and village as
practised in former days, performing appropriate
rituals without using cultivated grains (such as wheat
and rice, but using wild grains alone), free from desire
for enjoyments that are seen or heard of (i.e. pleasures
in this world and the next), being purified by the forty
sacraments, free of attachments to all things, getting
purity of mind, having burnt away envy, jealousy and
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egotism and being rich in the fourfold discipline –

such a person deserves to embrace (the life of)
renunciation’. Thus (ends the second Upadesha of) the
Upanishad.
III-1. Then Narada asked the grandfather (Brahma):

‘Lord, what is renunciation (Sannyasa) and who is
entitled to renounce worldly life ?’ ‘I shall first deal
with the (kind of) person entitled to renunciation and
thereafter the mode of renunciation. Listen attentively:
‘These (the following persons) do not deserve to

renounce worldly life. A eunuch, one fallen (from
right conduct), deformed person, women, the deaf, a
child, the dumb, the heretic, an emperor, a religious
student, a Vaikhanasa anchorite and a Haradvija
(Kapalika?), a hired teacher, a man without prepuce
and one who does not maintain the sacred fire, even
though all these are possessed of dispassion. Even if
they adopt (the life of) renunciation they have no right
to receive (instruction in) the great Vedic texts ('Thou
art That' etc.,). One who is already an ascetic has the
right to become the highest kind of ascetic
(Paramahamsa).
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ATHARVA-VEDA
III-2. ‘He who brings about protection from fear to

others from him, as he gets himself (that protection
from fear) from others, is declared in law books as a
mendicant monk.
III-3-4. ‘A eunuch, deformed person, the blind, a boy,

one guilty of crime, one fallen from right conduct, one
(always) at the gate of another (seeking help), the
Vaikhanasa anchorite and the Haradvija, an emperor, a
religious student, a heretic, one without prepuce, one
who does not maintain the sacred fire, one who has
twice or thrice renounced worldly life (previously),
and a hired teacher – these persons do not deserve to
embrace renunciation, excepting the afflicted in
emergency (just before death).’
III-5. How is (renunciation at) the time of dire

affliction approved by the esteemed (Aryas) ?
‘The time just prior to the departure of the vital breath
from the body is called the sorely afflicted (time) and
not any other; this occasion of emergency leads to the
path of liberation (by recourse to renunciation with
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the prescribed praisamantras).
III-6. Even in renunciation by the sorely afflicted

(atura-sannyasa), a wise man shall renounce the world
only in the prescribed manner by uttering the mantras
laid down for it and having repeated the mantras.
III-7. Even in the kind (of renunciation adopted) by

the greatly afflicted, there is nowhere any difference
in the Praisa (mantras). There is no mantra (uttered)
without a religious activity; (and) a religious activity
has an eye on a mantra.
III-8. (An act) without a mantra is no religious act (i.e.

it is different); hence one shall not give up the mantra.
A religious act done without mantra is like oblation
offered in ashes.
III-9. Renunciation by the sorely afflicted is declared

to be by abridging the ritual prescribed therefor; hence
in atura-sannyasa, there is the mode of repeating
mantras (without ritual), O sage’.
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III-10. If an ahitagni-householder gets disillusioned

with the world while away in another province, he
shall complete the Prapatya sacrifice in (a reservoir
of) waters and then renounce worldly life.
III-11. A wise man shall renounce the world after

completing (the prerequisite recital of Praisa mantras)
either mentally, or by repeating the mantras in the
prescribed manner (during the Prajapatya sacrifice) or
(offer oblation) in waters or by performing rituals in
the manner prescribed in the Veda; otherwise he will
be heading to a fall (degradation).
III-12. When desirelessness arises in the mind towards

all objects, then (authorities) sanction renunciation (by
such person); contrariwise he shall fall (from virtue).
III-13. A wise man, when disillusioned with the world,

may become a mendicant monk; when a person has
attachments he shall reside in his house. That
degraded Brahmana who turns ascetic when he has
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attachments indeed goes to hell.
III-14. That Brahmana, in the stage of a disciplined

celibate student, may take to renunciation, without
getting married whose tongue, genitals, stomach and
hands are well guarded (i.e. they are under perfect
control).
III-15. Seeing worldly life as completely devoid of

substance and with a desire to realize the essence (of
all), they renounce the world without getting married,
being imbued with great dispassion.
III-16. (All non-spiritual) activity is characterised by

the play of an active part in worldly affairs; true
knowledge is the characteristic of renunciation. Hence
placing in front (i.e. preferring) wisdom, an intelligent
man will renounce the world.
III-17. When a person realizes that the supreme reality

is the eternal Brahman (alone) he shall, taking up the
single emblematic staff, give up the tuft of hair along
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with the sacred thread.
III-18. He who is attached to the supreme Self

(Paramatman), is detached from things other than that
(Paramatman); freed from all desires it behoves on his
part to eat food given as alms.
III-19. When a person, who becomes very pleased

when he is honoured and respectfully saluted,
becomes similarly (very pleased) when he is being
beaten, then he is a (true) mendicant monk (subsisting
on alms).
III-20. ‘I am the indestructible non-dual Brahman

alone, called Vasudeva (Lord Vishnu)’ – he whose
firm attitude is thus (established) becomes a (true)
mendicant monk.
III-21. He is in the stage (leading to) final beatitude in

whom are found peace, quiescence, purity, truth,
contentment, straightforwardness, absence of any
possession and false airs.
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ATHARVA-VEDA
III-22. When a person has no evil propensity towards

all beings in deed, thought and speech he becomes a
(true) mendicant monk.
III-23. Attentively discharging his duties characterised

by the ten (virtues) and studying in the prescribed
manner the Upanishads (Vedanta), a twice-born
(dvija), having discharged the three debts, may
renounce worldly life.
III-24. The ten virtues characterising right conduct

(dharma) are: Contentment, forgiveness, self-control,
non-stealing, purity, control of the senses, humility,
(scriptural) learning, truth, and an even temper.
III-25. He abides in the stage (leading to) final

emancipation who remembers not (with longing) past
pleasures, as also those not yet experienced; nor does
he exult in those that have arrived.
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ATHARVA-VEDA
III-26. He who is always able to keep the inward

faculties of senses within and the outward objects of
sense outside (without any reaction) resides in the
stage (leading to) final beatitude.
III-27. Just as, when the vital breath has departed, the
body no longer experiences pleasure and pain, he (the
sage) is such even when he is alive (lit. when he is
united with the vital breath); then he stays in the stage
(leading to) final emancipation (Kaivalya).
III-28. A pair of loin cloth, a patched garment (against

the cold of winter), and a single emblematic staff
constitute the accoutrements of the highest class of
ascetics (Paramahamsa); no more is allowed by
(scriptural) law;
III-29. If he were to possess more accoutrements for

comfort he will go to the dreadful hell (Raurava) and
be (renunciation-)born in the species of animals.
III-30. He may wear outwardly a patched garment
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strung out of pieces of discarded but clean cloth after

dyeing it with ochre.
III-31. Wearing a single garment or unclad, his vision

on one alone (i.e. liberation) and without longing (for
pleasures) (the Paramahamsa) shall always be on the
move alone; in the rainy season (alone) he may stay in
one place.
III-32. Giving up his house-hold (kinsmen), children

and wife, all branches of the Veda, sacrificial rites and
the sacred thread, the ascetic shall journey alone
(without attracting attention to him).
III-33. Abandoning faults such as passion; anger,

pride, greed and delusion the mendicant monk shall
remain free from ‘mine-ness’ (nirmamah).
III-34. Ridding himself of love and hatred, (viewing)

equally on clod, stone and gold and desisting from
injuring (all) beings, the ascetic shall remain free from
all desires.
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III-35. An ascetic will attain liberation when he is

freed of pride and egotism, devoid of hurting and
wickedness, and possessed of the virtues of self-
knowledge.
III-36. By attachment to (the pleasures of) the senses

one undoubtedly comes to harm; restraining them
alone well one attains final beatitude.
III-37-38. Desires do not subside by giving scope for

their enjoyment; like fire fed by oblation, they only
increase all the more. That person is to be known as
one who has conquered his senses, who neither
rejoices in nor dislikes (the objects) having heard,
touched, eaten, seen or smelt them.
III-39. He reaps all the fruits promised by the Vedanta

(Upanishads) whose speech and mind are ever pure
and always well guarded.
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III-40. A Brahmana (in quest of liberation) should

always recoil from honours as from poison; he should
always welcome disregard as (he would) nectar.
III-41. A person illused (forgetting it) sleeps soundly,

wakes up in good humour and goes about (his work)
in the world happily; (but) the insulter comes to grief.
III-42. One should bear patiently with abusive

language and never insult another; nor should he in
this embodied state, create enmity with anyone.
III-43. One shall not return anger for anger; when

abused he shall speak gently for the welfare (of all);
one should never speak an untrue word which feeds
(worldly desires of) the seven gates (of the body).
III-44. Taking delight in the supreme light (manifested

in the individual Self), remaining quiescent, free from
desires and blessings, seeking (supreme) bliss, he (the
ascetic) should move about (as a mendicant monk)
with the Self alone as his companion.
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ATHARVA-VEDA
III-45-47. He becomes fit for immortality by subduing

the senses, enervating (feelings of) love and hatred
and by non-injury to living beings. (This body)
pillared by bones, bound together by tendons,
plastered with flesh and blood, covered by skin, foul
smelling, filled with urine and faeces, subject to old
age and affliction, an abode of diseases, liable to
injury, full of passion, impermanent and the abode of
the elements (i.e. the body) one may abandon (without
regret).
III-48. If one were to take delight in the body which is

a conglomerate of flesh, blood, pus, faeces, urine,
tendons, marrow and bones, that fool will be
(delighted) in hell as well.
III-49. The attitude ‘I am the body’ is (the same as)

the path leading to the hell (called) Kalasutra, the trap
for Mahavichi hell and a series of forest(-hells) where
the trees have leaves as sharp as swords.
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ATHARVA-VEDA
III-50. Even if total ruin faces one, this (identifying

the body with the Self) should be abandoned by every
effort; it should not be touched (accepted) by a nobly-
born person just as a (low born) tribal woman carrying
dog’s meat.
III-51. Abandoning (both) virtuous acts towards one’s

dear ones and evil deeds towards unfriendly people, (a
person) attains the eternal Brahman by the practice of
deep meditation (Dhyana-yoga).
III-52. By this method, abandoning all attachments

gradually, and freed from (the influence of) all the
pairs (of opposites, such as pleasure and pain) one
gets established in Brahman alone.
III-53. (The ascetic) shall journey alone without any

helper for attaining final beatitude; for, seeing the
perfection of the one (Brahman) he neither abandons
it nor is he abandoned (by it).
III-54. A skull (for an alms bowl), (shelter under) the
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shade of trees, ragged garments, solitude and

equanimity in all (things) - such is the characteristic of
the liberated.
III-55. Benign to all beings, calm, wearing three-fold

(emblematic) staff, (carrying) a water-pot, delighting
in the one (Brahman) – having become a mendicant
monk (thus) he may enter a village for alms.
III-56. The mendicant monk shall be alone as stated

before; two together are declared to be a pair (having
attachment to each other); three together are said to
constitute a village (with their bickerings); more than
these (three) become a city (of bustle and confusion).
III-57. The city (of ascetics) should not be created, nor

the village nor the pair; an ascetic doing (forming part
of) these three falls off his rightful duty.
III-58. Due to their close association there will

doubtless be talks on royal personages, etc., mutual
luck in alms, and (also) affection, tale-bearing and
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ATHARVA-VEDA
rivalry among them.
III-59. He shall remain alone and without desires; he

shall not converse with any one. He shall utter
‘Narayana’ alone as the reply always (to other’s
statements).
III-60. In solitude he shall contemplate on Brahman

(whole heartedly) in thought, word and deed. He shall
not by any means either welcome death or (rejoice in)
life.
III-61. He shall only mark time (when practising

asceticism) till the allotted span of life is completed;
he shall neither welcome death nor rejoice in living.
He shall await the time (of death) alone as an
employee awaits orders.
III-62. A mendicant monk gets liberation when he

possesses the following six characteristics: he is
tongueless (in relishing food and speech), a eunuch (in
sex), lame (in push), blind (in seeing sense objects),
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deaf (in hearing praise or curse) and innocent (like a

child). There is no doubt about it.
III-63. That ascetic is said to be tongueless who, while

eating food is not conscious of its being savoury or
otherwise and who speaks words beneficial and
truthful in moderation.
III-64. He is a eunuch who is unaffected on seeing a

female whether newly born, sixteen year old or one of
a hundred years.
III-65. When an ascetic goes about (only) for alms and

answering calls of nature and does not exceed (a
distance of) thirteen or fourteen kilometres (in a day)
he is by all means a lame person.
III-66. That mendicant monk is said to be blind whose

eyes, (being modestly lowered) while standing still or
walking, do not see far excepting sixteen cubits of
ground (before him).
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III-67. Hearing words beneficial or otherwise,

pleasing to the mind or causing grief, he seems not to
hear them (i.e. remains equanimous); such a sage is
said to be deaf.
III-68. That mendicant monk is said to be childlike

who always remains as if asleep in the presence of
objects of sensory pleasures, (though) his senses are
efficient and unimpaired.
III-69. Show by dancers, etc., gambling, lady friend

(of former days), eatables (heaped temptingly), (other)
enjoyable things and a woman in her courses – these
an ascetic shall always avoid.
III-70. An ascetic shall never even think of in his mind

these six – love, hatred, intoxication, bamboozling,
hurting and deluding others.
III-71. A bedstead, white clothes, talk on women,

unsteadiness, daytime sleep and a carriage – these six
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ATHARVA-VEDA
cause the fall of ascetics.
III-72. One who thinks on the Self shall painstakingly

avoid long journeys. The ascetic shall always be
practising the lore of the Upanishads which is the
means for liberation.
III-73. The ascetic shall not always be resorting to a

place of pilgrimage nor be undergoing fasts
frequently; he shall not be studying the scripture all
the time nor be expounding them exclusively.
III-74. He shall always conduct himself without

(committing) sin, deceit and devious acts, restraining
his senses in every way as a tortoise does its limbs.
III-75-76. He will be released (from worldly bondage)

when the functioning of his senses and the mind has
become quiescent; is free of hopes (of gain) and
possessions; is indifferent to the pairs (of opposites,
pleasure and pain, etc.,), reverential salutation and the
exercise of his will (nihsvadhakara); is free from
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‘mine-ness’, egotism, expectations and blessings; and

sticks to solitude. There is no doubt about it. Thus (are
the duties of ascetics).
III-77. A disciplined celibate student, a householder or

a forest-dweller (Vanaprastha) may renounce worldly
life when he is ever vigilant in leading a righteous life,
possesses (proficiency in) action, has devotion and
wisdom, and comes to possess dispassion of his own
accord. If he is chiefly interested (in the particular
stage of his life) he shall complete the stage of
studentship and become a householder; from (the
stage of a householder) becoming a forest-dweller, he
shall (thereafter) renounce the world. Or otherwise he
may renounce worldly life from the stage of a student
or householder or forest dweller. But then a person
may renounce, that very day on which he gets
disillusioned with the world, whether he is one who
observes not vows (before the stage of renunciation)
or observes them, whether he has undergone the
prescribed ablution on completing the disciplined
studentship or not, whether he is one who has
discontinued maintaining the ritual fire at the death of
his wife (utsannagni) or is one who does not maintain
(for other causes) the ritual fire (anagnika). Some
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ATHARVA-VEDA
(law-givers) prescribe the sacrifice called Prajapatya

(of which god Brahma is the presiding deity, to a
twice-born before he embraces renunciation). But
(though thus said) he may not do so. He shall only
perform the Agneyi sacrifice (whose presiding deity is
Agni, the god of fire). For Agni is the vital breath
(Prana). Thereby he does (strengthen) the vital breath.
(Then) he shall perform the Traidhataviya sacrifice
(whose presiding deity is the god Indra). By this
(sacrifice) the three vital fluids (become strong like
fire), namely the Sattva (semen), rajas (blood) and
Tamas (the dark one).
III-78. (Having performed the sacrifice in the

prescribed manner he shall smell the holy fire, reciting
the following mantra): ‘Oh Fire, this (vital breath) is
your source; as you are born at the proper time (of the
year) you put on effulgence. Knowing him (the
Atman, your ultimate source) may you merge (with
the Prana, your source). May you increase our wealth
(of transcendent knowledge)’. Thus reciting the
mantra he shall smell the fire. This is the source of
fire, this vital air. May you go unto Prana, may you go
unto your source. Svaha. Thus alone this (mantra)
says. Having secured the ritual fire from the
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Ahavaniya (sacred fire) he shall smell it as before. If

he is unable to procure the ritual fire he shall offer the
oblation in the waters. For water is (presided over by)
all the gods. Reciting (the mantra) ‘I offer the oblation
to all the gods, Svaha, he shall tender the oblation, and
picking up (a small portion left over of) the offered
oblation which is mixed with ghee, he shall eat it
(mixed) with water. The oblation mixed with ghee is
beneficial and gives (leads to) liberation. Thus (it has
been declared). Only after discarding the tuft of hair,
sacred thread, parents, son, wife, (normal) work,
study, mantras (other than those prescribed for
ascetics), a wise man (knower of spiritual knowledge)
renounces worldly life. By the mantras of liberation
pertaining to the Traidhataviya sacrifice he shall attain
(final beatitude). That is Brahman; that should
reverently be resorted to. Thus alone is this (liberation
attained). Thus.
III-79. Narada again asked of the grandfather

(Brahma): ‘How is he, (being now) without the sacred
thread, a Brahmana ?’ The god Brahma said to him (as
follows).
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III-80. Taking a shave with the (removal of the) tuft, a

wise man shall discard the external (sacred) thread.
He shall wear as the thread (i.e. he shall always be
conscious of) the transcendent Brahman which is
indestructible.
III-81. The sutra is so called as it indicates (Brahman).

The sutra is indeed the supreme state. That Brahmana
(alone) has completely mastered the Vedas who has
realized that sutra.
III-82. The Yogin, the knower of yoga and the

perceiver of the truth, shall possess that sutra
(Brahman) by which everything is held together
(sustained), as a group of gems by a thread.
III-83. Established in the highest yoga a wise man

shall abandon the external (Sacred) thread. He is wise
who possesses the sutra, the state of Brahman.
Possessing that sutra he becomes neither unholy or
impure.
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ATHARVA-VEDA
III-84. Those who have the sutra inwardly and possess

the sacred thread of wisdom, are indeed the knowers
of the sutra; they wear the (true) sacred thread.
III-85. Those who wear a tuft of hair in the form of

wisdom (Jnana), whose fundamental condition is
wisdom, who possess the sacred thread of wisdom, to
whom wisdom alone is supreme, have, it is said, pure
knowledge.
III-86. That wise man whose tuft consists of wisdom,

like the flame in the case of fire, and no other, is said
to be the possessor of sikha (tuft; pre-eminence); not
others who (merely) bear a lock of hair on the crown
of the head.
III-87. The Brahmana and such others who are

engaged in Vedic rites are to wear this (sacred) thread;
for it is declared to be part of the ceremony.
III-88. He whose tuft consists of wisdom as also his

sacred thread (of that wisdom), has all the requisites
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of a Brahmana; so understand the knowers of the

Veda. Thus.
III-89. Knowing thus (the duties of ascetics), a

Brahmana, having renounced worldly life, becomes a
mendicant monk, wearing a single garment and
shaven-headed, he receives no gifts (other than simple
food for bare sustenance), if he is unable to bear
bodily privation (of an unclad, unsoliciting Avadhuta
ascetic). Or, according to prescribed rules, becoming
unclad (lit. possessing a form as when newly born),
renouncing his children, friends, wife, close kinsmen,
etc., his Vedic study and rituals, abandoning the entire
world, his loin cloth, emblematic staff and (warm)
garment; being capable of putting up with the pairs (of
opposites, pleasure and pain, etc.) and unmindful of
cold and heat, pleasure and pain, sleep, honour and
dishonour, and the six human infirmities (hunger,
etc.); leaving off censuring, egotism, rivalry, pride,
false airs, jealousy, envy, desire, hatred, pleasure,
pain, love, anger, covetousness, delusion, etc.;
remembering his body as a corpse; not conscious of
anything other than the Self both inwardly and
outwardly; not bowing to anyone, having neither the
utterance of Svaha (in worshipping the gods) nor the
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utterance of Svadha (in honour of the manes);

indulging neither in praise nor blame; he thus
becomes independent of extraneous influences.
Contented with (food alone) that comes unsolicited,

he shall not accept (gifts of) gold, etc. He does neither
the invocation of deities nor utter mantras to send
them back; he has not mantra or non-mantra,
meditation or worship, aim or non-aim, separation or
union; and being of firm mind (in regard to residence)
has no home (to sleep in at night) other than a
deserted house, the shade of a tree, a temple, a clump
of (tall) grass, a potter’s shed, a hut where ritual fire is
kept, the Southeast quarter, the sandy bank of a river,
a cellar, cave or grounds near water falls or in a forest.
He may have no distinctive emblem of an ascetic (like
the great sages of yore) such as Svetaketu, Ribhu,
Nidagha, Rishabha, Durvasas, Samvartaka, Dattatreya
and Raivataka. His conduct is incomprehensible (to
ordinary people) like the conduct of children, mad
men and ghosts. Though (perfectly) sane he behaves
like an insane person. Muttering Svaha he shall
discard all these in the waters – the threefold
(emblematic) staff, sling (to carry his effects), (alms)
bowl, (water) vessel, waist band and loin-cloth.
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III-90. He shall journey (as a mendicant monk)

unclad, leaving in the waters all these – the waistband,
loin-cloth, the (emblematic) staff, garment and water
vessel.
III-91. He shall seek the (realization of the) Self.

Remaining unclad, free from (the influence of) the
pairs (of opposites), receiving no gifts, well
established in the path of the reality of Brahman, with
his mind pure, eating food to sustain life at the
prescribed hour with his hand or otherwise (placed in
the mouth) without begging, equanimous in gain or
denial (of food), without ‘mine-ness’, deeply
interested in meditating on the pure effulgence (i.e.
Brahman), devoted to the supreme spirit (manifested
as the individual Self), deeply engaged in rooting out
the effect of good and bad actions, he shall renounce
(all other than the Self); having only one thought,
namely of supreme bliss, ever recollecting Brahman
in the form of Pranava (Om) and that he is Brahman
alone, he shall give up the threefold body according to
the maxim of the wasp (to become one with Brahman)
and abandon the body by renunciation alone. He
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becomes one who has fulfilled himself (i.e. he attains

liberation in the disembodied state). Thus (ends the
third Upadesha of) the Upanishad.
IV-1. He who abandons the (three) worlds, the Vedas,

objects of senses, the (influence of the) sense and
remains (established) in the Atman alone, attains the
highest goal.
IV-2. A good ascetic shall never answer the inquiry on

his name, lineage, etc., his native place, duration (of
his stay there), study of the scripture, family, age,
conduct, and the vows observed by him.
IV-3. He shall neither converse with any woman nor

remember one seen before; he shall avoid all talks on
them and never look at one even in a picture.
IV-4. The mind of an ascetic will necessarily get

disturbed on his doing the four things regarding
women (mentioned above); due to this agitation of the
mind he is lost.
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IV-5-6. An ascetic comes down (from his high

position) if he has greed, anger, untruth, bamboozling,
covetousness, delusion, likes and dislikes, (love of)
fine art, explaining tendency, desire, passion,
accepting (gifts), egotism, ‘mine-ness’, practising
medicine, enforcing right conduct (in others),
expiatory acts, journeying abroad (into unholy
places), and (the practice of) mantras, herbs, poisons
and blessing (others) which are prohibited.
IV-7. A sage intent on liberation shall not speak

(words such as) ‘come, go, stop, welcome, friends and
honouring’.
IV-8. A mendicant monk shall neither accept gifts nor

induce others to offer donation nor prompt (others to
give or take gifts) at any time even in a dream.
IV-9. Hearing or seeing good or bad of his (former)

wife, brother, children, etc., and kinsmen, he shall not
get agitated; he shall give up sorrow and delusion.
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IV-10-12. Abstaining from injury, (having)

truthfulness, non-stealing, continence, non-acquiring,
humility, absence of depression, serenity, stability,
straight-forwardness, freedom from affection, serving
respectable elders, faith, forgiveness, calmness, non-
alignment, fortitude, amiability, endurance,
compassion, modesty, knowledge and wisdom,
contemplation of the supreme Spirit (Yoga), very
moderate diet and contentment – these are well known
as the essential requisites of self-controlled ascetics.
IV-13. Free from (the influence of) the pairs (of

opposites), ever established in goodness, equanimous
in everything, the sage in the fourth stage (of
asceticism), the Paramahamsa, is the visible god
Narayana.
IV-14. Except in the rainy season, he may stay one

night in a village and five nights in a city; during the
rains he may stay four months (in a village or town).
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IV-15. The mendicant monk shall not stay two nights

in a village; if he stays, affection, etc., may find scope
(to deflect him); thereby he will go to hell.
IV-16. In the outskirts of a village, in a secluded spot

he may pitch his camp and go about (for alms) like a
worm (crawling) on the ground; during the rains he
shall stay in one place.
IV-17. Clad in a single garment or unclad, with his

vision fixed in the one (Brahman), free from desires,
undeflected from the path of the good and deeply
meditating he shall walk the earth.
IV-18. Practising his essential duties in a pure place

always a mendicant monk shall ever be on the move,
his eye fixed on the ground.
IV-19. He shall never journey at night, midday or

during the two twilights; neither in a deserted place
nor an impassable region nor a place causing harm to
creatures.
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IV-20. A mendicant monk may stay one night in a

village, two nights in a small town, three nights in a
big town and five nights in a city. During the rains he
may camp in one place which has plenty of pure
water.
IV-21. Seeing all beings as like unto himself a

mendicant monk shall walk the earth, like a person
blind, dull-witted, deaf, mad and dumb.
IV-22. A Bahudaka mendicant monk and a forest-

dweller, it is declared, are to have a bath at the three
periods (junctures) of the day, the Hamsa ascetic but
once a day and a Paramahamsa ascetic has none
(prescribed).
IV-23. The ascetic carrying a single emblematic staff

shall observe these seven things - silence, Yoga
posture, deep meditation, endurance, solitude,
desirelessness and equanimity.
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IV-24. One at the stage of a Paramahamsa, due to the

absence of prescribed rules in regard to bath, etc.,
shall merely give up all the activities of the mind.
IV-25. What difference is there between worms

(revelling in putrid waters) and men who take delight
in (the body consisting of) skin, flesh, blood, tendons,
marrow, fat, bones, faeces, urine and pus ?
IV-26. Where (on the one hand) is the body, a great

conglomerate of all (foul things) such as phlegm and
others and where (on the other hand) are merits such
as bodily splendour, auspiciousness and personal
charm ?
IV-27. If a fool takes delight in his body which is a

conglomerate of flesh, blood, pus, faeces, urine,
tendons, marrow and bones, he will be (delighted) in
hell as well.
IV-28. Though there is no difference between the
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ATHARVA-VEDA
unmentionable region of women and a purified ulcer,

people are generally deceived by the difference in
outlook.
IV-29. A piece of skin split in twain and perfumed by

the Apana-wind – a bow to those who take delight in
it ! What is greater rashness than this ?
IV-30-31. The wise ascetic has no (worldly) work to

do nor has he any emblem. The sage free from ‘mine-
ness’ and fear, calm, uninfluenced by the pairs (of
opposites), taking food without caste-distinction, clad
in loin cloth or unclad, shall remain deeply engaged in
meditation. Thus the Yogin, solely devoted to wisdom
is fit for identity with Brahman.
IV-32. Even though he may carry an emblem (such as

the staff), the (real) cause of his liberation is his
spiritual knowledge alone. To the people here (in the
matter of attaining final beatitude) an assemblage of
emblems is meaningless.
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IV-33. He is a Brahmana (knower of Brahman) who

knows not (the difference between) one who is good
or bad, unlearned or highly learned (in scripture), of
good or bad character.
IV-34. Therefore a wise (ascetic) shall move about

unobtrusively without any emblem, knowing right
conduct, devoted to the vow of (realizing) Brahman,
and resorting to the secret doctrine (i.e. the
Upanishads)).
IV-35. He shall journey over the earth, a mystery to all

people, devoid of class or stage of life, as (though he
were) blind, dull-witted and dumb.
IV-36. Seeing him calm in mind the gods desire to be

like him. As he observes no distinction he attains the
(distinctionless) final beatitude. Thus the teaching of
the god Brahma. Thus (it ends).
IV-37. Then Narada asked of Brahma (the

grandfather): ‘Pray expound to us the method of
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renunciation’. The god Brahma agreeing to it saying

‘Be it so’ declared: For embracing the fourth stage of
life (i.e. renunciation) whether one is in a state of
emergency or in the regular sequence, one shall
perform the eight commemorative religious
ceremonies (astasraddha) after having first undergone
the penance to expiate all sins (kricchraprayaschitta),
the eight ceremonies being (the propitiation of) the
gods, sages (of yore), (other) divine beings, men, (the
five) primary elements, manes, father, mother and
(one’s) Self. First (he shall propitiate) the group of
deities named Satya, Vasu, etc.; in the
commemorative ceremony for the gods, Brahma,
Vishnu and Maheshvara (Siva); in the Sraddha
ceremony for the sages, divine sages (like Narada),
royal sages (like Janaka) and men-sages (like
Yajnavalkya); in the Sraddha for divine beings, the
(eight) Vasus, the (eleven) Rudras and the (twelve)
Adityas (suns); in the Sraddha for men, Sanaka,
Sanandana, Sanatkumara and Sanatsujata (son of the
god Brahma); in the Sraddha for the Elements, the
five primary elements Earth, etc., the sensory organs
such as the eye, and the four groups of living beings;
in the Sraddha for the manes, father, paternal
grandfather and paternal great grandfather; in the
Sraddha for the female ancestors, mother, paternal
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grandmother and paternal great grandmother; in the

Sraddha for one’s Self, one self, father and paternal
grandfather; if his father is alive, leaving off the
father, himself, paternal grandfather and paternal great
grandfather.
In all cases he shall honour the Brahmanas, arranging

that two of them are present each time.
Having honoured the Brahmanas in the manner

prescribed for the ceremony of the daily offerings to
deceased ancestors (pitryajna) during the eight
Sraddhas performed in eight days or in a day with the
mantras pertaining to his own branch of the Veda,
following the option of a single ceremony a day or
eight ceremonies on the same day; having completed
(the rituals) according to rules till they are fed; having
performed the offering of rice-balls to the manes and
bidding farewell to the Brahmanas, pleased with the
presents and betel rolls; having saved seven hairs for
the success of the remaining ritual acts; the twice
born, having had seven or eight hairs shaved together
along with the (remaining) hairs and beard, and the
nails cut for the success of the remaining ritual acts;
bathing after the shave in which hairs in the arm pits
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and the public hairs are exempted and preserving the

(above said) seven hairs; completing the evening
twilight worship; muttering the Gayatri mantra a
thousand times; performing the (daily) teaching and
study of the Vedas; getting ready his own ritual fire;
completing (the recital of) his branch of the Veda;
offering the oblation of ghee in the fire as stated in it
(his Vedic branch) till Agni and Soma have been
propitiated; completing the act of offering oblations;
(ceremoniously) eating the barley meal three times
(invoking) himself, etc., keeping alive the fire after
having ceremoniously sipped water (achamana);
seating himself in a skin of the black antelope at the
north of the fire, keeping awake listening to the recital
of Puranas; bathing at the end of the fourth watch (of
the night), boiling the oblation in that fire, offering the
rice-oblation sixteen times reciting the Purusha-sukta;
performing the Viraja ritual (so as to be free from all
sins); sipping water ceremoniously and gifting
clothes, gold, vessel and cow along with a cash
present, completing (the preceding rituals), bidding
farewell to the god Brahma who had been invoked,
invoking the fire to be (symbolically) present on his
person (reciting the mantras) –
‘May the Maruts bring together (the scattered vital
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ATHARVA-VEDA
energy), may Indra (do so), may Brihaspati (do so),

may this fire (do so granting) along with (long) life,
wealth and strength; may he make me long lived’.
Thus.
‘Oh Agni, come with your body which is fit for

sacrifice. (You) being my Self, may you climb into
my body, bringing before me great wealth suitable for
men. Assuming the form of sacrifice, may you rest in
my body, your source. Oh, Fire, being born of the
earth, may you come with your abode; meditating on
Fire, bidding farewell to him after having
circumambulated and prostrated in reverence before
him; worshipping the morning twilight; paying
obeisance to the Sun reciting the Gayatri mantra a
thousand times, seated in the waters which reach up to
his navel; bidding farewell to Gayatri having made
respectful offerings to the eight guardian-deities of the
quarters; mingling the Gayatri with the Vyahritis
(bhur, bhuvas, suvas) and reciting in a low, middling
or high tone or mentally (the mantras), ‘I am the
stimulator of the tree (of the phenomenal world).
Fame (of my knowledge) is lofty like the peak of a
mountain. High and holy, I am the immortal being as
(the immortal Self) in the sun. (I am) the wealth (of
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ATHARVA-VEDA
the Self) endowed with effulgence. Possessing true

knowledge I am immersed in my immortal nature.
Thus the words of self-realization (based on the Veda)
of Trisanku (a realized soul)’.
‘He (the Om) who is the most exalted of the Vedas

and omnipresent and who has sprung from the
ambrosial scripture – may that (Om), the (supreme)
lord endow me with (true) intelligence. May I, Oh
Lord, become the possessor of (wisdom leading to)
immortality; my body very active (in the higher life);
my tongue (speech) possessed of sweetness to the
highest degree. May I with my ears, listen to the
wealth (of Vedantic learning). You are the sheath of
Brahman, concealed by worldly intelligence (while
please rent asunder). Pray protect my wisdom (born)
of the study of the scripture’; ‘I am (now) risen above
the desire for wife, desire for wealth and desire for
worldly glory’. ‘Om Bhuh, I have renounced (the
world)’. ‘Om Bhuvah, I have renounced’. ‘Om Suvah,
I have renounced’. Sipping water (ceremoniously,
reciting the mantra) ‘Freedom from fear to all beings;
everything emanates from memory, Svaha’; offering
(water) to the East with the palms fully folded and
uprooting the sikha (of seven hairs) reciting Om
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Svaha; snapping the sacred thread (reciting the

mantras) – ‘The sacred thread is highly sanctifying; it
has been natural to the god Brahma (Prajapati) in the
first place; foremost in promoting long life, put on
thus. May the bright (fresh) sacred thread be the
strength and effulgence (unto me);
‘Let not the sacred thread reside externally; may you,

entering inside into the middle (of the heart) ever
grant (me) the highly sanctifying fame, strength,
wisdom and dispassion, and (true) intelligence’.
Offering water with cupped palms, he shall offer (the
sacred thread) as oblation to the waters, (reciting the
mantra) ‘Om Bhuh, (pray) reach the sea, Svaha’.
Repeating thrice, ‘Om Bhuh, I have renounced, Om
Bhuvah, I have renounced, Om Suvah, I have
renounced’, he shall ceremoniously sip water and
discard in the waters his garment and waist band,
reciting ‘Om Bhuh Svaha’. Reminding himself that he
had ceased from all (worldly) activities and becoming
unclad he shall start for the north with his hand raised
and thinking of his Self.
IV-38. If, as stated before, he is an enlightened
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ATHARVA-VEDA
recluse, he shall receive instruction from his Guru on

the Pranava (Om) and the great scriptural texts (such
as 'Thou art That'), journeying (as a mendicant monk)
in easy stages, (convinced) that no one exists other
than his Self and subsisting on fruits, (edible) leaves
and water and thus move about on hills, forests and
temples. Then unclad, giving up journeying all (over
the earth), his heart solely filled with the experience
of bliss always, profited by the complete severance of
(worldly) activities, sustaining life by means of fruits,
juicy barks, leaves, bulbous roots and water only for
attaining liberation, he shall discard his body in some
mountain cave remembering the emancipating mantra
(Om).
IV-39. If he is a recluse desiring further study

(Vividisha Sannyasin) he shall proceed along with
learned Brahmanas like his preceptor, etc., and
receiving a staff, waistband, loin cloth, garment and
water vessel (offered) by his preceptors reciting, ‘Pray
wait, wait, blessed one, take the staff, (ochre) garment
and water vessel’, he shall go to the spiritual guide’s
presence to receive instruction in the Pranava (Om)
and the great scriptural texts (Mahavakyas). He shall
then receive the (emblematic) bamboo staff, which is
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ATHARVA-VEDA
free from cuts from the tip of the top, evenly shaped,
smooth, free from black colour and is auspicious
looking, having first sipped water ceremoniously and
(repeating the mantra), ‘You are my friend. Protect my
strength. You, my friend, are Indra’s (weapon) Vajra,
the destroyer of (the demon) Vritra. May you bring
protection to me. Prevent that which is a sin’. He shall
then receive the water-vessel reciting the Pranava first
(and then the mantra) ‘You are the life of the world,
you are the container of water, you who are always
cool’. (Receiving) the waist-band, loin cloth and the
(ochre) garment (reciting the mantra in the due order),
‘the waist-band, the supporter of the loin cloth, Om;
the cover for the privities, the loincloth, Om; the
garment, which is the protection against cold, wind,
and heat, Om;’ and invested with the yoga cloth (cloth
used for meditation) preceded by the ceremonial
sipping of water, he shall zealously follow the rules of
his stage of life (i.e. asceticism) considering that he
has fulfilled himself (in the quest for liberation). Thus
(ends the fourth Upadesha of the Upanishad.
V-1. Then Narada asked of the god Brahma: ‘Lord,

you have said that renunciation entails ceasing from
all activity. Again you have said that one shall be
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ATHARVA-VEDA
zealous in the conduct of one’s stage of life’.
Then the god Brahma replied: ‘To the embodied being

there are the four stages of waking, dreaming,
sleeping and the fourth stage (Turiya). Under their
influence people who engage themselves in action,
knowledge and dispassion, conform to them in their
conduct’. ‘If this is so, Lord, how many kinds of
renunciation are there ? What are the differences in
their practice ? Pray expound to us completely’.
Agreeing to this saying ‘Be it so’ the god Brahma
(said to) him (as follows).
V-2. If the question is raised, ‘How does conduct

differ in the varieties of renunciation ? (the answer is)
that renunciation is really one only, that it becomes
threefold due to imperfection of knowledge (vidvat-
sannyasa), incapacity (vividisha-sannyasa) and failure
in action (atura-sannyasa) and it attains the four stages
of renunciation due to dispassion, renunciation due to
wisdom, renunciation due to wisdom and dispassion
and renunciation of action.
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ATHARVA-VEDA
V-3. This is how it is. Due to the absence of wicked

passion, by indifference to objects of pleasure and by
the influence of good actions done before, one who
renounces the world is (called) the renouncer due to
dispassion.
V-4. Due to the knowledge of the scripture (shastras),

withdrawing from the phenomenal world by listening
to sinful and auspicious experiences of the world;
desisting from all the world composed of anger,
jealousy, intolerance, egotism and pride; discarding
bodily inclinations such as desire for wife, desire for
wealth and desire for worldly glory, (excessive)
regard for the shastras and public esteem; considering
all these common things to be eschewed as vomit;
endowed with the four disciplines (such as
discrimination or permanent and transitory things) –
he who renounces thus alone is a renouncer due to
wisdom.
V-5. Having studied all (scripture) in due order and

experienced all (worldly life) one who, influenced by
wisdom cum dispassion and deep meditation on the
Self, becomes an unclad (ascetic), is the renouncer
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ATHARVA-VEDA
due to wisdom cum dispassion.
V-6. Having completed the course of disciplined

student-ship in celibacy, becoming a householder,
reaching the stage of a forest-dweller, he who
(thereafter) renounces the world in accordance with
the order of the stages of life even in the absence of
dispassion, is a renouncer of (worldly) activities.
V-7. Renouncing the world in celibacy and becoming

unclad in renunciation – such is the renouncer due to
dispassion. The renouncer due to (scriptural) learning
is the renouncer due to wisdom. The renouncer due to
imperfect knowledge is the renouncer of (worldly)
activity.
V-8. Renunciation of activity is of two kinds:

renunciation due to (some) cause and renunciation
without (an adventitious) cause. The one with cause is
the afflicted (and is at the point of death); the
causeless is renunciation in the regular order.
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The afflicted skips over all preliminary ritual acts; it is

renunciation at the point of the departure of the vital
breath; this is renunciation due to (some) cause. Hale
in body (but convinced) that created things are
transient and hence all things such as the body are fit
to be abandoned:
V-9. ‘The individual soul, non-different from

Brahman, pervading pure ether, the sun (Vasu),
remaining in the sky, the Fire that rests in the altar (of
the universe), the Guest, residing in the house (of the
sacrifice), residing in men, dwelling in the superior
(gods), resting in truth, residing in the sky (as the
sun), born in the waters, born on earth (as grain, etc.,)
born as (sacrificial) truth, born in mountains (as
rivers), this truth (Brahman) is (truly) great.
V-10. Convinced that everything other than Brahman

is transcient and as a result he renounces, that
renunciation is renunciation without (an adventitious)
cause.
V-11. Renunciation is of six kinds – Kutichaka,
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ATHARVA-VEDA
Bahudaka, Hamsa, Paramahamsa, Turiyatita and

Avadhuta.
V-12. The Kutichaka ascetic wears tuft and sacred

thread, carries an (emblematic) staff and water vessel,
puts on a loin cloth and patched garment, is devoted to
the service of father, mother and preceptor, has
recourse to the assistance of using mantras for the
vessel (pithara), spade (khanitra) and sling (sikya), is
addicted to eating food in one place, puts on the
forehead a perpendicular sign of white sandal and has
a three-fold (emblematic) staff.
V-13. The Bahudaka ascetic wears tuft, etc., and

patched garment, puts on the forehead a mark
consisting of three horizontal lines of holy ashes,
looks on all equally like the Kutichaka and subsists on
eight mouthfuls of food gathered from (different)
places like a bee.
V-14. The Hamsa ascetic wears matted hair, puts on

the forehead a horizontal mark of holy ashes or a
perpendicular mark of sandal, subsists on food
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ATHARVA-VEDA
gathered without pre-determination like a bee and

wears loincloth and khandatunda (a piece of cloth
covering the mouth).
V-15. The Paramahamsa ascetic wears no tuft or

sacred thread, subsists only on food taken at night and
gathered from five houses, has his hand serving as
(alms-)bowl, wears a single loincloth and a single
garment, (carries) one bamboo staff or wears a single
garment, smears holy ashes (all over the body) and
renounces everything.
V-16. The Turiyatita ascetic is ‘cow-faced’ (eats food

at random without using hands), eats fruits (only) or if
he takes cooked food, gets it from three houses (i.e.
three mouthfuls), has his body just alive, is unclad and
has his body as though it were a corpse (due to
insensibility by nirvikalpa-samadhi).
V-17. The Avadhuta ascetic follows no rules, subsists

on food that comes to him, as is the practice of a
python, from all classes of people excepting those
who are accused or fallen, and is solely devoted to the
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realization of his Self.
V-18. If one lives in (great) affliction (of bodily

infirmities), he shall renounce the world in the due
order (by getting instruction in Pranava and the
Mahavakyas from his Guru).
V-19. To the Kutichaka, Bahudaka and Hamsa

ascetics, the method of renunciation of the Kutichakas
applies just as (renunciation is embraced after
completing) the stages of brahmacharya, etc., (ending
with) the fourth stage (namely, renunciation).
V-20. The rule is that the triad of the Paramahamsa,

etc., has no waist band, loincloth, garment, water
vessel or staff; their soliciting alms shall be from all
classes of people and they shall be unclad. Even in the
stage of renunciation they may study (the scripture)
till they feel fully satisfied and thereafter discard in
the waters the waistband, loincloth, staff, garment and
water-vessel. Then if unclad there shall not be any
vestige of patched garment. They shall neither study
nor expound (the scripture). There is nothing
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whatsoever for them worth hearing. Other than the

Pranava (Om) they shall not cultivate any science of
logic, not even the Verbal authority (i.e. the Veda). He
shall not speak much in expounding (sacred texts), he
shall not stultify by his words the words of the great,
(he shall not) communicate by making signs with his
hands, etc.,, nor shall he use other special means of
communication. He shall not speak to the low class of
people, women, the fallen and (specially to) women in
their courses. To the ascetic there is no worship of the
gods, nor seeing (the deities) during festivals nor any
journey on pilgrimage.
V-21. Again (on) the different kinds of ascetics. (In

the rule relating) to the Kutichaka the receiving of
alms is from one house; to the Bahudaka it is at
random as in the case of a bee gathering honey; to the
Hamsa it is eight mouthfuls (collected) from eight
houses, to the Paramahamsa (five mouthfuls
collected) from five houses, the hand being the
(alms-)bowl; to the Turiyatita the food consists of
fruits put into his mouth (gomukha); to the Avadhuta
(the food comes to him) as in the case of a python,
from all classes of people. The ascetic shall not stay
many nights (in the same place). He shall not bow to
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any one. To the Turiyatita and Avadhuta none is

superior. He who knows not the Self, though the
eldest, is yet the youngest (in wisdom). He shall not
swim across a river, nor climb a tree, nor travel in a
carriage. He shall not indulge in buying and selling,
nor barter even the least. He shall not put on airs nor
speak an untruth. There is no duty enjoined on an
ascetic. If there is, then he will have to mix with
people practising religious observances (which is
undesirable). Hence ascetics have the right (only) to
meditation, etc.
V-22. The renouncer in an emergency and the

Kutichaka ascetic attain the worlds of Bhur and
Bhuvar respectively. The Bahudaka ascetic attains
heaven (Svarga). The Hamsa sage attains the (highest
heaven of) Tapoloka. The Paramahamsa reaches the
abode of Brahma and of Truth (Satyaloka). The
Turiyatita and the Avadhuta attain final beatitude in
the (individual) Self by deeply meditating on the Self
according to the maxim of the wasp and the worm.
V-23. ‘Whatever the state one remembers
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When discarding the body at death,
The same he attains (after death).
The teaching of the scripture is never false’.
V-24. Thus having known (the procedure), barring

investigation into the nature of the Self, (the ascetic)
shall not devote himself to any other practice. As a
result of such practice there is the attainment of the
respective worlds (such as heaven, etc.,). By one
endowed with wisdom and dispassion liberation is
(attained) in himself; hence there is no adherence to
any other practice. Adherence to (any other) practice
(will be useless for attaining final beatitude). To the
embodied (self) (there are the three states of) waking,
dreaming and deep sleep; in the waking state (it has)
the faculty to perceive individuality (vishva); in the
dreaming state, the subtle essence of light (taijasa); in
the state of deep sleep, intelligence dependent on
individuality (prajna). Due to the difference in the
state, there is the difference in the conditioned Lord
(Ishvara). For the difference in effect, there is the
difference in the cause. In these (three states) the
material cause for (such differences) is the external
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and internal activity of the fourteen sensory organs.

The mental states are four, the mind (manas),
intelligence (buddhi), ego (ahamkara) and the heart
(chitta). There is clear difference in practices due to
the difference in the activity of the mental states.
V-25. ‘Know (the individual Self) to be awake
When it remains in the eye; when in the throat
It enters the dreaming (state); it is in the heart
In deep sleep; but remaining in the head
It is the fourth state (Turiya)’.
V-26. Knowing the Turiya to be the indestructible

(Brahman) he who remains as though unconscious of
all (happenings) such as whatever is heard or seen,
remains as one in the state of deep sleep, though he is
in the waking state. In him even in the dreaming state
such condition (of non-consciousness) prevails. (The
Shastras) say that he is one who is ‘liberated while
living’. The exposition of the meaning of all scriptures
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is that such a person alone attains liberation. A

mendicant monk does not hanker after this world or
the next (i.e. Svarga, the heaven of varying
enjoyments with a time-limit). If he has (such)
expectation he becomes one in accordance with that.
By (ritual) practices of the scripture other than
investigation into the Self, he does a useless thing,
like the burden borne by a camel of a load of saffron
flowers. (for him) there is no practice of the science of
Yoga, no pursuit of the lore of the Sankhya, nor
application of the mantras and rituals. If an ascetic
practises lores other than (Self-realization) it is like
adorning a corpse. As a cobbler is far away from the
performance of Vedic rituals, so is he from the
(practice of Brahma-)vidya (by his rituals). He is not
to devote himself to repeat the Pranava. Whatever
activity he does he has to reap the fruit there of.
Hence discarding all (ritual acts) like the foam in
castor oil, and seeing the unclad ascetic engaged in it
(Self-realization) with complete control over the mind
and using the hand as the (alms-)bowl, the mendicant
monk shall (truly) renounce (all worldly attachments).
Like the child, mad man or a goblin the mendicant
monk shall not desire either for death or life, but shall
merely mark time according to the maxim of a servant
awaiting orders.
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V-27. If an ascetic merely lives on the alms devoid of

the qualities of forbearance, wisdom, dispassion,
tranquillity, etc., he is a bane of the conduct of
ascetics.
V-28. Not by bearing an (emblematic) staff, not by a

shaven head, not by (special) dress, not by
hypocritical airs (of sage-hood) does liberation (come
to one).
V-29. He who bears the staff of wisdom is said to be

‘single staffed’. The ascetic who carries a wooden
stick, eats all sorts of food and is devoid of wisdom
goes to terrible hells called Maharaurava.
V-30. A stable position (in a monastery) is said by

great sages to be similar to the excreta of a sow;
hence, leaving it aside, the ascetic shall move about
like an (assiduous) worm.
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V-31. The Turiyatita ascetic shall have food and

clothing without solicitation and just as they happen
to occur, by others will. He shall be unclad and have a
bath at others’ will.
V-32. The ascetic whose behaviour is well in harmony

even with the dreaming state as with the waking state,
is considered the best; he is the most excellent among
those that follow the Vedanta.
V-33. In non-acquirement (of alms) he shall not

grieve; in its acquisition he shall not feel joy. Avoiding
attachment to material things he shall simply keep
himself alive (for a higher purpose).
V-34. He shall in all cases shrink from being honoured

(by admiring disciples); the ascetic who welcomes
such honour gets bound (with worldly ties) though
liberated.
V-35. For the sake of bare subsistence an ascetic may

go about for alms to the houses of approved classes of
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people (i.e. the ‘twice borns’) at the proper time when

they have dined after the fire-ritual.
V-36. Using his hand as a vessel (for receiving food)

the ascetic shall not solicit alms more than once a day;
he may eat the food standing, he may eat the food
walking. There is no ceremonial sipping of water in
between.
V-37. (The ascetics) with pure thoughts keep within

the limits (of good behaviour) like the sea; these great
men do not abandon the prescribed course (of
conduct) like the sun.
V-38. When the ascetic seeks food with his mouth

alone like a cow, he shall then be equanimous in all
beings; he is (then) fit for immortality.
V-39. Going to a house which is not forbidden (for

alms), he shall avoid a house which is prohibited. He
shall enter the house when the door is open; he shall
never go towards the house when it is closed.
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V-40. He shall shelter (for the night) in a deserted

house covered with dust, or he may shelter under a
tree, giving up all likes and dislikes.
V-41. The ascetic shall go to sleep where he is when

the sun sets and be free of (ritual) fire and (fixed)
abode. He shall live on what comes at random, self-
possessed and senses subdued.
V-42. Departing (from human habitations) and

resorting to a forest, possessing true knowledge and
senses subdued, moving about awaiting the time (of
death), (the ascetic) becomes fit for absorption into
Brahman.
V-43. The sage who moves about, desisting from

causing fear to all beings has nowhere fear from any
being.
V-44. Free from pride and egotism, unaffected by the
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pairs (of opposites), with all doubts dispelled, (the

ascetic) never gets angry nor hates (any one) and does
not utter a false word.
V-45. Moving in holy places, causing no injury to

living beings and receiving alms at the proper time,
(the sage) is fit for absorption into Brahman.
V-46. He shall at no time associate himself with the

forest-dwellers (Vanaprasthas) and the householders.
He shall desire to move about unobtrusively. Joy (of
any kind) shall not enter him. His path indicated by
the sun he shall walk the earth (unhurriedly) like a
worm.
V-47. Actions entailing blessing and those connected

with injury as well as those intended for the welfare of
the world, these (the ascetic) shall neither perform nor
cause others to do.
V-48. He shall not be attached to heterodox doctrines

nor pursue a means of living. He shall not indulge in
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assertive arguments nor lean to either side in a debate.
V-49. He shall not have a following of disciples nor

study many books. He shall not utilise a commentary
nor initiate inaugural functions anywhere.
V-50. Without displaying any distinctive emblem or

motive the ascetic shall show himself to the people as
a mad man or a child or a dumb person though he is
(all) wise.
V-51. He shall neither do nor speak on anything. He

shall have no thoughts good or bad. Delighting in the
Self, the sage shall move about, leading this way of
life.
V-52. He shall move about the country alone, free

from attachment, his senses subdued, playing with and
rejoicing in the Self, self-possessed, equanimous.
V-53. Wise (but) playful like a child, well versed but
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appearing dull-witted, (the ascetic) shall journey.

Learned, he may speak like a mad man. Seeking food
like a cow he shall walk in the path of the Upanishads.
V-54-55. Disregarded, insulted, deceived, envied,

beaten, obstructed or made to suffer by denial of food
by wicked people or when faeces and urine are thrown
at him by the ignorant and shaken in various ways,
(the ascetic) desiring welfare but fallen into
difficulties shall raise himself by the (power of the)
Self.
V-56-57. Honour received by the ascetic brings about

great loss to the wealth of his penance (Yoga), but
when he is disregarded by ignorant people he attains
success in the practice of Yoga (as he becomes free of
ego by the ordeal). Without transgressing right
conduct of the good the Yogin may so move about,
that (ordinary) people may disregard him; but they
shall never associate with him.
V-58. They Yogin (absorbed in meditation) shall do no

harm by word, thought or physical action to beings
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such as the womb-born, the egg-born and others. He

shall avoid all associations.
V-59. Abandoning all defects, such as passion and

anger as well as pride, greed, delusion, etc., the
mendicant monk shall remain free from fear.
V-60. Eaten food given as alms, observing silence,

penance, meditation specially, (possessing) correct
knowledge and dispassion – these are considered to be
the duties of a mendicant monk.
V-61. Wearing ochre garment, ever devoted to the
Yoga of meditation, he may take shelter (for the night)
at the outskirts of a village, the shade of a tree or even
in a temple. He shall always live on alms and nowhere
eat food obtained from one house alone.
V-62. A wise man (before embracing renunciation)

shall always be on the move till he attains purity of
mind; there the pure-minded shall renounce worldly
life and move about here and there.
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V-63. Visualising God (the Lord Vishnu) everything,

both outwardly and inwardly, he shall move about at
all times, silent and free from impurity like the breeze.
V-64. Equanimous in joy and sorrow, patient and

forgiving, eating what comes to his hand and seeing
without enmity equally on the ‘twice-born’, the cow,
the horse and the deer, etc., (he shall journey).
V-65. Meditating on Vishnu (who is) the supreme Self

and the Lord (Ishana), contemplating on the Supreme
bliss and remembering that he is Brahman alone (he
shall spend the time).
V-66. Thus having become wise and possessing

complete control over the mind, turning away from
desires, unclad (by becoming an Avadhuta), always
discarding all worldly affairs by thought, word and
deed and turning his face away from the illusory
phenomenal world, (the sage) becomes liberated
(from worldly bondage) by deep meditation on his
Self according to the maxim of the wasp and the
worm. Thus (ends the fifth chapter of) the Upanishad.
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VI-1. Then Narada asked of the grandfather (Brahma):

‘Lord, (the sage attains liberation) by that practice,
according to the maxim of the wasp and the worm.
How is that practice (accomplished) ?’ The god
Brahma said to him: ‘True in speech he shall lead the
life, with his body remaining distinctive by the (power
of) wisdom and dispassion.’
VI-2. Wisdom is the (wise man’s) body; know that

dispassion is his life; tranquillity and self restraint his
eyes; the mind his face; intelligence his digit (kala)
(consisting of sixteen parts beginning with Prana and
ending with naman); the twenty-five elements his
limbs, the (aggregate of the) states (of waking, etc.,)
his five primary elements (of earth, water, etc.,);
action, devotion, wisdom and dispassion are the
branches (i.e. hands in the form of his) waking,
dreaming, deep sleep and the fourth state (turiya); the
fourteen organs are of the form of (unstable) pillars
(fixed) in slime. None the less, as a pilot guides a boat
even from a muddy place (to safety), as a mahout an
(intractable) elephant, the man of dispassion shall
bring them (organs) under his control by his
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discernment; and considering everything other than

the ‘I’ (i.e. the Self) to be false and transitory, he shall
always speak of himself as Brahman. There is nothing
else for him to know other than his Self. Being thus
‘liberated while living’ (jivanmukta) he lives as one
who has fulfilled himself. He shall never say, ‘I am
not Brahman’, but (feel) incessantly ‘Brahman I am’
in the states of waking, dreaming and deep sleep;
(then) reaching the turiya state he shall be merged in
the state of turiyatita (of disembodied final beatitude).
VI-3. (In the fourth state of turiya) the day is the

waking state, the night is the dreaming state and mid-
night is the state of deep sleep. In one state there are
the four states. Among the fourteen organs, each of
which has a single function under its control, the
functions of the eye, etc., (will now be described). By
the eye there is the comprehension of form, by the
ears that of sound, by the tongue that of taste, by the
nose that of smell, by speech that of articulate
expression, by the hand that of seizure, by the feet that
of movement, by the anus that of evacuation, by the
genitals that of (sexual) pleasure and by the skin that
of touch. Intelligence which comprehends objects is
dependent on these (described above). (It)
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comprehends by intelligence. It becomes conscious by

the mind (chitta). It becomes conceited by the ego.
Having specially created these the individual Self
(Jiva) becomes as such due to the conscious
possession of the body. The Jiva pervades the body as
a householder moves in his house conscious of its
possession. Having understood (the nature) of the face
(of consciousness) (in the lotus of the heart) namely,
that it experiences goodness in the eastern petal, sleep
and sloth in the south-eastern, cruelty in the southern,
sinfulness in the south-western, sportiveness in the
western, inclination to move about in the north-
western, tranquillity in the northern, wisdom in the
north-eastern, dispassion in the pericarp, and thought
of the Self in the filaments (the sage is left with the
consciousness of the turiyatita Brahman alone
simultaneously with the dawn of that wisdom).
VI-4. There is in the state (of the awareness) of life,

the first of the waking state, the second of dreaming,
the third of deep sleep, the fourth of the turiya state;
and the ‘state beyond the fourth’ (turiyatita) when the
four states are absent. The Self is one only (spoken of
as) having the different states of vishva, taijasa, prajna
and tatastha (the passive state). There is (only) one
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luminous Being, the witness, the one free of all

attributes; the sage shall speak (i.e. feel) that he is
Brahman (alone). Otherwise there are the four states
of waking, etc., in the waking state, the four states of
dreaming, etc., in the dreaming state, the four states of
deep sleep, etc., in the state of deep sleep and the four
states of turiya, etc., in the turiya state. Not so in the
state of turiyatita which is devoid of attributes. As
vishva, taijasa, prajna and Ishvara in the states of the
gross, subtle and causal bodies, the witness remains as
one alone in all the states. Is the passive one (tatastha)
the witness ? The tatastha is the not the witness. Due
to being a witness, he is not the witness alone. The
Jiva is affected by his states of doing, enjoying and
egotism, etc. The one other than the Jiva is unaffected
(by the various states). If argued that the Jiva too is
unaffected, it is not so. There is the conscious feeling
of the body due to the consciousness of being the Jiva
and of being a Jiva due to the possession of the body.
There is an intervention in the state of the Jiva as
between the ether in the pot and the all pervading
ether. It is due to this intervention alone that the Jiva,
pretending inhalation and exhalation investigates (into
the supreme witness) by the mantra, ‘The Hamsa
(Brahman), that I am”. Thus realizing (that there is
really no difference between the Jiva and the supreme
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witness) one shall abandon conscious feeling of the

body; thus one becomes free of the consciousness of
the body. Such a one alone is said to be Brahman.
VI-5. Giving up attachment, conquering anger, taking

a very moderate diet, subduing the senses and
blocking the gates (of the body) by his intelligence,
(the ascetic) shall direct his mind towards deep
meditation.
VI-6. In solitary places alone, in caves and forests, the

Yogin, ever in harmony, shall always begin well his
meditation (on the Self).
VI-7. In receptions, ceremonies performed in honour

of the manes (Sraddhas) and sacrifices, in religious
processions and festivities and in the assemblies of
people the knower of Yoga desiring final
emancipation shall never be present.
VI-8. The Yogin absorbed in meditation shall so move

about that the people disregard and insult him; but he
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shall never swerve from the path of the good.
VI-9. The three disciplines are restraint in speech,

restraint in action and perfect control of the mind; he
who practises these three restraints is ‘the observer of
the three disciplines’ (tridandin) and is a great sage.
VI-10. That ascetic is considered as the foremost of

all, who goes to receive alms from different houses of
very learned Brahmanas, as a bee does for honey,
when the ritual fire emits no smoke and has burnt
itself out.
VI-11. He is a despicable ascetic who goes for alms

continuously (without any restraint), remains in that
order (of ascetics) without an inward urge and has no
dispassion.
VI-12. He is considered an ascetic and no other, who,

knowing that alms are specially attainable in a
particular house, does not go there again.
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VI-13-14. That ascetic is considered as one beyond

the castes and orders (ativarnashramin) who realizes
the supreme truth which is free of the body, senses,
etc., which is the all-witness, the spiritual wisdom, the
self of bliss and the self-radiant. Castes and orders,
etc., pertaining to the body are invented by the
bamboozling illusion.
VI-15. They (the castes and orders) are never part of

my Self which is of the form of pure consciousness.
He who realizes thus by the (teachings of the)
Upanishads shall be deemed as one beyond the castes
and orders.
VI-16. He whose conduct conforming to castes and

orders has dropped out on visualising his Self, goes
beyond all (restrictions of) castes and orders and
remains in the (bliss of his) Self.
VI-17. The knowers of the truth of all the Vedas

declare that man to be beyond the castes and orders
who is established in his Self, having reached the
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stage beyond his order (ashrama) an his caste (varna).
VI-18. Therefore, Oh Narada, even the castes and the

orders of other people have all been superimposed on
the Self by delusion (of the ordinary people); this is
not done by the knower of the Self.
VI-19. There is no (Vedic) injunction, no prohibition,

no rule of exclusion or inclusion to those who have
realized Brahman; nor is there anything else
(restricting their conduct), Oh Narada.
VI-20-21. Unattached to all beings and even to the

(attainment of the) position of the god Brahma and
uprooting tenderness towards everything, even to his
children, wealth, etc., (the novice), full of faith in the
path leading to liberation and desiring to acquire the
wisdom of the Upanishads, should approach a Guru
who has realized Brahman, with a present in his hand.
VI-22. Pleasing him by rendering personal service

attentively for a long time, he shall always listen with
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great attention to (his exposition of) the truths of the

Upanishads.
VI-23. Free from ‘mine-ness’ and egotism, bereft of

all attachment and always possessing tranquillity, etc.,
he visualises the Atman in his Self.
VI-24. Dispassion always dawns (on one) only when

one sees the defects of worldly life. To one
discontented with the life in the world renunciation
will come. There is no doubt about it.
VI-25. One (truly) desiring liberation is called a

Paramahamsa. (Before reaching this state) the ascetic
shall practise (in his life) the wisdom of the scripture
which is evidently the one means of liberation, by
listening to the exposition of the Upanishads, etc.
VI-26. In order to attain the wisdom of the scripture

(that results in self-realization) the sage called the
Paramahamsa should be equipped with all the means
such as tranquillity, self-restraint, etc.
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VI-27-29. Deeply intent on the practice of the

(wisdom of the) Upanishads, tranquil, self restrained,
conquering the senses, fearless, free always from
‘mine-ness’, unaffected by the pairs (of opposites),
without dependants or other belongings (the ascetic)
shall be clad in a tattered loincloth and be with shaven
head; or he may be unclad. Wise, proficient in the
Vedanta, practising yoga, free from ‘mine-ness’ and
egotism, equanimous towards friends, etc., friendly to
all beings, alone, the man of wisdom and the self-
controlled – (such an ascetic) crosses (the ocean of
worldly misery) and not any other.
VI-30. (As novice) he shall be devoted to the welfare

of his elders and reside a year there (in the abode of
the Guru). He shall always be vigilant in the
observance of the lesser vows (niyamas) as well as the
great moral duties (yamas).
VI-31. Then at the end (of the year) having attained

the excellent Yoga of wisdom he shall move about the
country in conformity with (lit. without antagonizing)
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right conduct.
VI-32. Thereafter at the end of another year he shall

give up (even) the excellent wisdom of the
Yajnavalkya and the triad of orders (of Kutichaka,
etc.,) and reach the state of the Paramahamsa.
VI-33. And bidding farewell to the Gurus (elders and

preceptors) he shall indeed move about the country,
giving up all attachment, subduing anger, being very
moderate in diet, and conquering the senses.
VI-34. These two (people) do not fare well due to

incompatibility in their action; the householder not
engaging himself in productive work and the
mendicant monk busying himself with work.
VI-35. On seeing a young handsome woman (he)

becomes inflamed with passion, and drinking liquor
he becomes intoxicated. Therefore he shall avoid from
afar a woman who is poison to the eye.
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VI-36. Conversing with women, as well as chatting

with and sending them on errands, their dance, music
and laughter and scandals about them – these (the
ascetic) shall avoid.
VI-37. Neither (ceremonial) ablution nor muttering

prayers, nor worship (of the gods), nor offering
oblation to gods, nor means of accomplishing
anything, nor fire-ritual, etc., is to be practised by him
here, Oh Narada.
VI-38. He has not (to do) the worshipping (of gods),

offering oblation to the manes, going on pilgrimage
and the observing of vows; he has neither righteous
conduct (dharma) nor unrighteous conduct (adharma);
nor has he any rule (of conduct) nor worldly action.
VI-39-41. The Yogin shall give up all (worldly) duties

and those conforming to popular practices in every
way. The wise ascetic, the Yogin, his mind dwelling
on the highest truth, shall not destroy insects, worms,
moths, as well as trees. With your attention always
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turned inward, pure, composed in mind, your mind

filled with the Self, discarding inward contact (with
outward objects), may you, Oh Narada, move freely in
the world. Journeying alone the ascetic shall not move
about in an anarchical country.
VI-42. Praising none, bowing to no one, not uttering

Svadha (as he worships no manes), residing in
unstable (deserted houses) and hills the ascetic shall
move about without any restraint. Thus (ends the sixth
chapter of) the Upanishad.
VII-1. Then asked about the restrictions to (the

conduct of) the ascetic, the god Brahma said to them
in front of Narada. (The ascetic) being dispassionate
shall reside in a fixed abode during the rains and
move about for eight months alone; he shall not (then)
reside in one place (continuously). The mendicant
monk shall not stay in one place like a deer out of
fright. He shall not accept (any proposal to prolong
his stay) which militates against his departure. He
shall not cross a river (swimming) with his hands.
Neither shall he climb a tree (for fruits). He shall not
witness the festival in honour of any god. He shall not
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subsist on food from one place (alone). He shall not

perform external worship of gods. Discarding
everything other than the Self and subsisting on food
secured as alms from a number of houses as a bee
(gathers honey), becoming lean, not increasing fat (in
the body), he shall discard (the fattening) ghee like
blood. (He shall consider) getting food in one house
alone as (taking) meat, anointing himself with fragrant
unguent as smearing with an impure thing, treacle as
an outcaste, garment as a plate with leavings of
another, oil-bath as attachment to women, delighting
with friends as urine, desire as beef, the place
previously known to him as the hut of an outcaste,
women as snakes, gold as deadly poison, an assembly
hall as a cemetery, the capital city as dreadful hell
(Kumbhipaka), and food in one house as lumps of
flesh of a corpse.
Discarding the sight of others as different from

himself and also the ways of the world, leaving his
native place, avoiding the places previously known to
him, recollecting the bliss of the Self like the joy of
regaining a forgotten object and forgetting the pride in
his body and native place, admitting that his body is
fit to be discarded like a corpse, he shall remain far
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away leaving the place of his children and close

relatives as a thief does when released from prison.
Subsisting on food secured without effort, devoting
himself to meditation on Brahman and the Pranava
and freed of all (worldly) activities, having burnt
passion, anger, greed, delusion, pride, envy, etc., and
unaffected by the three gunas (Sattva etc.,), free of the
six human infirmities (hunger, thirst, etc.,), devoid of
change due to the six states (of beings namely origin,
existence, etc.,), true in speech, pure, not hating any
one, (residing) one night in a village, five nights in a
city, five nights in sacred spots, five nights in holy
places on the banks of sacred rivers, without a fixed
abode, with a steady mind, never uttering a falsehood,
he may reside in mountain-caves; he shall journey
alone, (but intent on the four months of rest during the
rains, chaturmashya) he may journey in the company
of another towards a village, and as three or four
towards a city.
(The rule is) that a mendicant monk shall journey
alone. He shall not allow free play to the fourteen
organs there. Enjoying the wealth of dispassion
brought on by the full knowledge (of the transient
nature of worldly life), (firmly) resolved in himself
that there is no one other than his Self and there is no
other different from him, seeing everywhere his own
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form and (thus) attaining liberation while living

(jivanmukti), and conscious of his fourfold Self (as
Otir, etc.,) till the end of the sway of prarabdha-
karman, (the ascetic) shall live meditating on his Self
till his body falls.
VII-2. (These are) bathing at the three periods

(sandhyas) of the day by the Kutichaka ascetic, twice
by the Bahudaka, once by the Hamsa, mental bath by
the Paramahamsa, bath (i.e. smearing) of holy ashes
by the Turiyatita, and air-bath by the Avadhuta.
VII-3. The Kutichaka should put on the perpendicular

mark of sandal on the forehead (urdhvapundra), the
Bahudaka the three horizontal lines of holy ashes
(tripundra), the Hamsa (either) the urdhvapundra or
the tripundra, the Paramahamsa the smearing of holy
ashes, the Turiyatita the mark of sandal (tilakapundra),
the Avadhuta none at all (or) the Turiyatita and the
Avadhuta (have none at all).
VII-4. The Kutichaka shall have a shave (in each of

the six) seasons, the Bahudaka a shave (at the end of)
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two seasons, the Paramahamsa no shave or if there is,

a shave in six months (at the time of the solstice,
ayana), and no shave to the Turiyatita and the
Avadhuta.
VII-5. The Kutichaka takes food in one house, the

Bahudaka collects alms from door to door as a bee
does honey, the Hamsa and the Paramahamsa use the
hand as the vessel (i.e. begging bowl), the Turiyatita is
cow-mouthed (i.e. food is placed in his mouth) and
the Avadhuta takes food at random (as does a python).
VII-6. The Kutichaka (wears) two garments, the

Bahudaka one garment, the Hamsa a piece (of cloth),
the Paramahamsa is either unclad or wears a single
loin-cloth, the Turiyatita and the Avadhuta are unclad
(lit. they remain as at the time of birth). The Hamsa
and the Paramahamsa wear a (deer-)skin, not the
others.
VII-7. The Kutichaka and the Bahudaka (practise)

worship of gods, the Hamsa and the Paramahamsa
worship mentally, the Turiyatita and the Avadhuta
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ATHARVA-VEDA
feel, ‘That I am’ (i.e. they identify the individual soul

with the supreme spirit)
VII-8. The Kutichaka and the Bahudaka have the right

to recite mantras, the Hamsa and the Paramahamsa to
meditate (on them), the Turiyatita and the Avadhuta
have no right for either of the two (practices), (but)
the Turiyatita and the Avadhuta have the right to give
instruction on the great Vedantic texts; so also the
Paramahamsa. The Kutichaka, the Bahudaka and the
Hamsa have no right to give instruction to others.
VII-9. The Kutichaka and the Bahudaka (are to

meditate on) the Pranava of men (the external Pranava
consisting of four mantras), the Hamsa and the
Paramahamsa on the antarapranava (consisting of
eight mantras), the Turiyatita and the Avadhuta on
brahmapranava (consisting of sixteen matras).
VII-10. The Kutichaka and the Bahudaka shall listen

(to the exposition of the Vedanta), the Hamsa and the
Paramahamsa reflect on them, the Turiyatita and the
Avadhuta have profound and repeated meditation on
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them. The rule is that all these (ascetics) shall

meditate on the Self.
VII-11. Thus the aspirant after liberation always

remembering the liberating mantra (Om) which
enables him to cross (the ocean of) worldly life, shall
live ‘liberated while living’; the ascetic shall seek the
means to attain final beatitude (Kaivalya) according to
the rules of the special order (of the ascetic in which
he finds himself). Thus (ends the seventh chapter of)
the Upanishad.
VIII-1. Then Narada asked the god Brahma: ‘Be

pleased to expound the saviour mantra for ending the
course of worldly life’. Agreeing to it the god Brahma
commenced to expound it. The Om (is) Brahman in
the mode of viewing it as made up of many separate
bodies (vyashti) and as made up of parts each of
which is cosubstantially the same with the whole
(samashti). Which is the vyashti ? Which is the
samashti ? The samhara Pranava and srishti Pranava
are of three kinds: the inner Pranava (Antah-Pranava),
the outer Pranava (Bahya-Pranava) and the combined
inner and outer Pranava (Ubhayatmaka-Pranava). The
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(one) Brahma-Pranava is (sometimes) the inner

Pranava (consisting of eight matras) and the practical
Pranava (Vyaharika-Pranava). The outer Pranava and
the Pranava of the sages (Arsha-Pranava). The
combined inner and outer Pranava is the Virat-
Pranava. The Samhara-Pranava, the Brahma-Pranava
and the Ardhamatra-Pranava. (Thus the Brahma-
Pranava is of eight kinds: Samhara-Pranava, Srishti-
Pranava, Antah-Pranava, Bahya-Pranava,
Vyavaharika-Pranava, Arsa-Pranava, Virat-Pranava
and Ardhamatra-Pranava).
VIII-2. The Om is Brahman. Know that the Om

consisting of one syllable is the Antah-Pranava. It is
divided into eight (matras) – the vowel ‘a’, the vowel
‘u’, the consonant ‘m’, the half-syllable (ardha-matra)
the nada, the bindu, the kala and the shakti. Hence it is
not four (as its chief matras have been said to be). The
vowel ‘a’ consists of ten thousand parts, the vowel ‘u’
is of a thousand parts, the letter ‘m’ of a hundred parts
and the Ardhamatra-Pranava consists of an endless
number of parts. The Virat-Pranava is possessed of
attributes (Saguna) and the Samhara-Pranava is free of
attributes (Nirguna), the Utpatti-Pranava consists of
both (Saguna and Nirguna). The Virat-Pranava is
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prolated (pluta). The Samhara-Pranava is pluta-pluta.
VIII-3. The Virat-Pranava consists of sixteen matras

and is beyond the thirty-six primary substances. How
has it sixteen matras. They are enumerated: the vowel
‘a’ is the first, the vowel ‘u’ is the second, the letter
‘m’ is the third, the ardhamatra is the fourth, the bindu
is the fifth, the nada the sixth, the kala the seventh, the
kalatita the eighth, shanti the ninth, the santyatita the
tenth, the unmani the eleventh, the manonmani the
twelfth, the puri the thirteenth, the madhyama the
fourteenth, the pashyanti the fifteenth, and the para
the sixteenth. Again the Brahma-Pranava though only
one attains the state of possessing or not possessing
attributes (Saguna and Nirguna), having attained the
state of possessing 128 matras, due to the twofold
character of Prakriti and Purusha, when it has sixty-
four matras each.
VIII-4. This (Brahma-Pranava) is the prop of all, the

supreme effulgence and the lord of all –thus (the sages
with true vision) look upon it. It consists of all gods
and the prop of all universe (the Lord) is in it.
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VIII-5. It consists of all the syllables; it is the Time; it

is composed of all the scripture and is the auspicious
one (Shiva). It is the most excellent of all the Vedas
and consists of (the essence) of all the Upanishads;
this (Om, the Atman) should be sought.
VIII-6. Past, present and future constitute the three

periods – the indestructible syllable Om (pervades and
transcends) these; know that it is the beginning (of
everything) and the bestower of final beatitude.
VIII-7. The same (Om) which is the Atman has been

described by the word Brahman. Similarly
experiencing it as the one (without a second), the
ageless, the immortal, the Om and super-imposing the
Om along with the body (on Brahman) it becomes one
with it. Know it for certain then that the triple-bodied
Atman is the supreme Brahman.
VIII-8. One should deeply meditate on the supreme

Brahman in the due order of Vishva, etc., (the Vishva,
the Viraj, the Otir and the Turya).
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VIII-9-11. This Atman is fourfold – as experiencing

the gross aspect (as the Vishva) when it is an
individual in the gross aspect, as enjoying (the world)
in the dreaming state in a subtle form when it has
assumed the subtle form (of the Taijasa), as (enjoying
bliss) in the state of identity (of the Prajna and the
Ishvara), and as enjoying bliss (in the Turya state).
The Atman is of four padas (quarters). The Vishva
consisting of four stages (Vishva-Vishva, Vishva-
Taijasa, Vishva-Prajna and Vishva-Turya) is the
Purusha Vaishvanara. It functions in the waking state.
It perceives gross forms (of the phenomenal world)
and experiences them. It possesses nineteen faces (the
five organs of perception, the five organs of action,
the five vital airs and the four inner senses of manas,
buddhi, ahamkara and chitta), has eight limbs (the sky
as the head, the sun and the moon the two eyes, the
directions the ears, the sea the lower part of the
abdomen, the earth the feet), moves everywhere and is
the master (Prabhu).
VIII-12-13. This Vishva (jit) is the first pada (of the

Atman).
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[The Vishva (the Vishvapada of the Atman) has four

aspects in the four states of waking, dreaming, deep
sleep and the Turya. In the waking state it functions
through the senses and experiences the sight, etc., of
objects. This is the waking within the waking state
(jagrat-jagrana). Its experiencer in the individual
aspect is the Vishva-Vishva (the Vishva subdivision of
the Vishvapada of the Atman); it is Virat-Viraj in the
collective aspect. It is Otir-Otir in the individual and
collective aspects. When the mind grasps objects
without the functioning of the senses it is dreaming
within the waking state (jagrat-svapna); its
experiencer is Vishva-Taijasa (the Taijasa subdivision
of the Vishva). When one is not conscious of anything
but remains as if unconscious then it is sleep within
the waking state (jagrat-susupti); its experiencer is the
Vishva-Prajna (the Prajna subdivision of the Vishva).
When one is in equanimity due to the grace of the
Guru or the fruition of one’s good deeds (punya), as if
one were in Samadhi, and behaves like an onlooker
(sakshin) it is the Turya in the waking state (jagrat-
turya). Its experiencer is the Vishva-Turya (the Turya
subdivision of the Vishva)].
The second pada (of the Atman the Taijasa, too, has
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four aspects (the Taijasa-Vishva, the Taijasa-Taijasa,

the Taijasa-Prajna and the Taijasa-Turya) and is the
lord of beings, the Hiranyagarbha. It functions as the
master in the dreaming state. It perceives subtle forms
(of the phenomenal world) and experiences them.
Though possessing eight limbs it is one and not
different, Oh Narada (lit. the tormentor of foes).
VIII-14-16. [When in the dreaming state the Atman

experiences the sight, etc., of objects with dream-eyes,
etc., without the active functioning of the mind then
there is the waking within the dreaming state (svapna-
jagarana) and its experiencer is the Taijasa-Vishva
(the Vishva subdivision of the Taijasa). Its experiencer
is the Sutra-Viraj in the collective aspect of the
experiences of the svapna-jagarana state; it is the Otir
subdivision of the Anujnatir in the individual and
collective aspects. When in the dreaming state the
Atman enjoys the objects by the mind alone without
the functioning of the dream-eyes, etc., and the
svapna-jagarana state, it is the state of svapna-svapna
(dreaming within the dreaming state). Its experiencer
is the Taijasa-taijasa (the Taijasa subdivision of the
Taijasa pada of the Atman). When there is no
experience of the svapna-jagarana and the svapna-
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svapna states and there is no perception either by the

dream-eyes, etc., or by the mind and there is a total
forgetfulness of external objects and of oneself, that
state of insensibility is the svapna-susupti (the state of
deep sleep within the dreaming state). The Atman who
experiences this state is the Taijasa-Prajna (the Prajna
subdivision of the Taijasa pada of the Atman). When
due to the fruition of one’s good deeds there are no
perceptions of the three previous states of the
dreaming state and the Atman remains in the Turya
state of the dreaming state, when there shines a
neutral state (the state of a witness) of generic and
particular experiences of the external world and of the
inner senses, that state is svapna-turya (the Turya
subdivision of dreaming state) and the Atman who
experiences this is the Taijasa-Turya (the Turya
subdivision of the Taijasa pada of the fourfold
Atman].
When one is asleep and neither hankers after desire

nor sees any dream, that is clearly deep sleep. In this
state functions the four-fold Prajna (as Prajna-Vishva,
Prajna-Taijasa, Prajna-Prajna and Prajna-Turya),
which is termed the third pada of the Atman. This
Atman is one, remains in the state of deep sleep,
possesses the fullness of wisdom, enjoys happiness,
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consists of everlasting bliss and remains in the heart

of all beings; yet he enjoys bliss, has the mind for his
face, is omnipresent and indestructible and is the
Ishvara.
VIII-17. He is the lord of all, omniscient and subtle in

conception. He permeates all beings; he is the prime
source, the origin and the destruction of all.
VIII-18. All these three stages (of waking, dreaming

and deep sleep) are a hindrance to the annihilation of
all activities to beings (i.e. for self-realization); hence
they are akin to the state of deep sleep; it is really
dream-stuff and has been said to be an illusion alone.
[In the state of deep sleep when the person remaining
in either of the two states of waking or dreaming
desires to move to the state of deep sleep and
experiences the false notion of form, etc., of objects
with the eyes, etc., then it is the state of waking within
deep sleep (susupti-jagrat); its experiencer in the
individual aspect is the Vishva subdivision of the
Prajna; in its collective aspect it is the Viraj
subdivision of the Bijatman; in the combined
individual and collective aspect it is the
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Anujnaikarasotir. In the state of deep sleep when the

Atman is free of the false notion of form, etc., of
external objects and occupying a position in either of
the waking or dreaming states experiences the false
notions of form, etc., of objects, it is the state of
dreaming with in deep sleep (svapna-svapna). The
experiencing Atman then is the Prajna-Taijasa (the
Taijasa subdivision of the Prajna). Again in deep sleep
when the Atman, though experiencing the false notion
of form, etc., of objects with the false activities (of
seeing, etc.), which pervade one’s consciousness
(Chaitanya), is yet not experiencing them as if
stagnant, then it is the state of deep sleep within deep
sleep. The experiencing Atman then is the Prajna-
Prajna (the Prajna subdivision immanent in the
Prajna). Again in the state of deep sleep when the
Atman enjoys bliss, remaining as the witness of the
experiences of the three previous stages in deep sleep,
then it is the Turya state of deep sleep and the
experiencing Atman is the Prajna-Turya (the Turya
subdivision of the Prajna)].
VIII-19-20. The fourth (pada, the Turya) though

fourfold (as Turya-Vishva, Turya-Taijasa, Turya-
Prajna and Turya-Turya) is indeed the one essence of
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ATHARVA-VEDA
pure consciousness, for the reason that each one of

these (Vishva, etc.,) culminates in the Turya state.
(The Turya state) forms the basis for the
differentiation (of the Atman) as Otir, Anujnatir and
Anujnana (i.e. Anujnanaikarasa). These three different
states are (really) susupta (as they merely constitute a
veil of the Turya-Turya which is supreme bliss) and
consists of an inward dream-stuff. Knowing that
(anything other than the Turya-Turya) is mere illusion,
there remains the next moment the one essence of
pure consciousness.
VIII-21. [As the Turya-Turya, being the one state of

bliss, is incapable of subdivisions in the individual,
collective, and partly individual and partly collective
aspects, the Turya by itself is not of a fourfold nature,
but only three (excluding the Turya-Turya). This
threefold nature of the Turya may be explained thus:
As there are distinctions in external objects, the
knower of Brahman perceives them with his senses,
but without distinction; this state is the turya-jagarana;
the Atman who experiences this state individually is
the Turya-Vishva, collectively it is the Turya-Viraj,
partly individual partly collective it is the Avikalpa-
Otir. When the knower of Brahman, with all sense-
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activities abated, perceives the oneness of the Self

with Brahman by his mind alone it is the state of
turya-svapna; the Atman who experiences this is the
Turya-Taijasa. When the person is in distinctionless
deep meditation (Nirvikalpa-samadhi) and remains as
if in a state of suspended animation, it is the state of
turya-susupti and the experiencing Atman is the
Turya-Prajna.]
Here is the distinct precept that the Turya-Turya is not

at any time gross wisdom, (as it is not the Otrotir
which is the same as Vishva-Vishva and the Viraj-
Viraj, experiencing the jagrat-jagarana state), nor
indeed the subtle sentience (as it is different from the
Taijasa, Sutra and Anujnatir of the Svapna-jagarana
state), nor pure consciousness (Prajna), (as it is
different from the Otir-Avikalpa, the same as the
Vishva, the Viraj and the Turya of the form of
consciousness disclosing the presence or absence of
the jagrat-jagarana and other states), nor anywhere
else, Oh sage.
VIII-22. It is not non-consciousness (Aprajna) (as it is

far away from the Anujnatir-Otir, identical with the
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Taijasa-Vishva and the Sutra-Viraj that are without

outward perception in the svapna-jagarana state), nor
of both gross and subtle consciousness (as it is outside
the scope of Otir-Anujnaikarasa, identified with the
Vishva-Prajna and the Viraj-Bija of the jagrat-svapna
state which is outside the province of true
knowledge), nor exclusive intelligence (as it is not
within the scope of Anujnatir-Anujnaikarasa,
identified with the Taijasa-Prajna and the Sutra-Bija
of the form of exclusive intelligence functioning in
the svapna-svapna state) and is never perceptible (as it
is beyond the range of the Anujnatir-Anujnatir,
identified with the taijasa-Taijasa and the Sutra-Sutra
deluded by the vision created by the mind in the
svapna-svapna state).
VIII-23. It cannot be defined (as it is different from

the Anujnaikarasa-Anujnatir, identified with the
Prajna-Taijasa and the Bija-Sutra which can be known
only through the ignorance of the Atman in the
svapna-svapna state), cannot be grasped (as it is
different from the Anujnaikarasa-Otir, identified with
the Prajna-Vishva and the Bija-Viraj, which can be
grasped through the ignorance of the Atman in the
svapna-jagarana state), is incapable of being
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expressed (as it is different from the Anujnatir-

Avikalpa, identified with the Taijasa-Sutra-Turiya,
which manifests the presence or absence of the
svapna-jagarana and other states in the svapna-turya
state), is beyond thought (as it is outside the
Anujnaikarasa-Anujnaikarasa, identified with the
Prajna-Prajna and the Bija-Bija in the svapa-svapa
state, having only the recollection, ‘I know not
anything of that state’), is incapable of being given a
name (as it is untouched by the perception of the
Anujnaikarasa-Avikalpa, identified with the Prajna-
Bija-Turya, that could be named as the witness of the
presence or absence of the svapna-jagarana and
similar states in the svapna-turya state), is also the
essence of the conviction in the one Atman (as it is
different from the perceptions of the Avikalpa-Otir,
identified with the Turya-Vishva-Viraj, experiencing
the turya-jagarana state), is the annihilation of worldly
life (as it cannot bear even the smell of the Avikalpa-
Anujnatir, identified with the Turya-Taijasa-Sutra
which in some cases does not put an end to worldly
life and which experiences the turya-svapna state), is
quiescent (as it differs from the experience of the
Avikalpa-Anujnaikarasa, identified with the Turya-
Prajna-Bija experiencing the turya-svapna state), is
the auspicious one (as it is the same as final beatitude
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– Kaivalya – in the disembodied state) and is the non-

dual one (as it is of the form of the supreme non-dual
state without a counter-part) – this (the knowers of
Brahman) consider as the fourth (the turya-turya); it is
the (same as the) Brahma-Pranava. This should be
realized and not any other (called) turya. This (turya-
turya) is the prop to the seekers after liberation as the
sun (to the phenomenal world); it is self-effulgent (as
it is the source of lustre to the sun, etc.,); it is the ether
of Brahman (as it is without a counter-part); it always
shines as it is the transcendent Brahman. Thus (ends
the eighth chapter of) the Upanishad.
IX-1. Then Narada inquired: ‘How is the real form of

Brahman ?’ The god Brahma answered (expounding)
the real form of Brahman. Those who consider that He
(the transcendent Brahman) is one and himself (the
individual self) as another are beasts, though not
beasts in their (true) nature. The wise (sage) having
realized thus (that the individual Self and Brahman
are identical) is released from the jaws of death (i.e.
belief in duality results in death and renunciation-
birth; that in non-duality, in immortality). There is no
other path known to reach the goal (of final
beatitude).
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ATHARVA-VEDA
IX-2. Time (is the root-cause of worldly life, say some

philosophers), Nature (say the Mimamsakas), chance
(say the atheists), the (five) elements (say the Jainas
who believe in the eternality of the world), Matter
(Prakriti) (say the Saktas), the Purusha
(Hiranyagarbha) (say the Yogins) – thus the
speculation (on the cause of worldly life). The
combination of these is not (the cause) on account of
the existence of the Self. The Self too is incapable (of
being the cause) on account of its being subject to
happiness and misery.
IX-3. They (the knowers of Brahman) resorting to the

Yoga of deep meditation perceived the power (Maya)
of the self-luminous Atman, well hidden by its own
attributes (of Sattva, etc.,), who, alone, governs all
these causes including Time and the individual Self.
IX-4. (Maya, under the guidance of the Saguna-

Brahman – Ishvara – created the universe. Brahman
itself does not perform any action as it is nishkriya).
(They perceived) that (world resembling the wheel of
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a chariot) in one felly (Maya), covered with three (the

gods Brahma, Vishnu and Shiva, possessing the power
of creation, sustenance and withdrawal of the world,
due to the association with the three gunas),
possessing sixteen powers (kalas), having fifty spokes
with twenty nails (in the form of the senses and their
objects), having six groups of eight (astakas) with one
fetter (desire) of many forms, with three kinds of
paths, and having delusion which is the cause of the
two (goodness and sin, based on love and hatred).
IX-5. We think of that (river) the water of which flows

in five ways (currents), which has five fierce mouths
due to five causes, the waves of which are the five
vital airs, whose source is (the ego) which controls the
five senses of perception, which has five whirlpools,
whose speed of flow consists of the five miseries,
which has fifty divisions and which has five junctures.
IX-6. In this wheel of Brahman which is (the cause of)

the life of all, (the substratum of) the dissolution of all
and extensive (far vaster than the sky), the Hamsa (the
Paramatman in the form of the individual Self) is
revolved. Having considered himself as separate (as
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the individual Self, as the ether in the pot with

reference to the all-pervading ether), and Brahman as
the controlling Self (he is revolved in the wheel of
worldly life); and then becoming beloved by Him (on
realizing the truth in 'Thou art That', and ‘I am
Brahman’) (the individual soul) attains immortality.
IX-7. This (described before as different from the

Saguna Brahman, or Ishvara) has indeed been sung (in
the Upanishads) as the supreme Brahman; on Him
(the essence of the Pranava) the triad (is super-
imposed) and it is the support (of the phenomenal
world) which is in itself; it is imperishable. Knowers
of the Veda realizing the difference (between the Self
and Brahman to be false) and being completely
devoted to Him are absorbed in the transcendent
Brahman.
IX-8. The Lord sustains the universe unified (by cause

and effect), the perishable (phenomenal world) and
the imperishable (Maya), the manifested (Nature) and
the unmanifested (cause, Maya). The individual
Atman is considered to be powerless due to its nature
of being an experiencer (of pleasure and pain); having
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realized the self-effulgent Being, he becomes free of

all bonds.
IX-9. The omniscient and the ignorant are the two

uncreated beings; the (former) is the Lord and (the
other) the powerless (anisha); there is indeed the one
uncreated (Prakriti) which is intended for the things of
experience and the experiencer The (transcendent)
Atman is unlimited and omnipresent and is not an
agent (of actions). When (one) realizes these three
(Ishvara, the individual Self and Prakriti) to be
Brahman (one becomes Brahman).
IX-10. Prakriti (Pradhana) is perishable; the Lord

(Hara, who dispels ignorance) is immortal and
imperishable. The one self-effulgent Being rules over
the perishable (Prakriti) and the individual Atman. By
repeated deep meditation on Him and concentration of
the mind (in Yoga, ‘I am He’) and by the realization of
true reality, (there shall be) the disappearance of the
universal illusion (Maya) at the end (of one’s
ignorance).
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ATHARVA-VEDA
IX-11. Having realized the self-effulgent Lord (as

identical with the Self) one is released from all bonds;
with all miseries destroyed there will be an end to
births and deaths. By deeply meditating on that (that
he is no other than that reality) and when the
difference between the body (and the Self has
disappeared) (the sage) realizes the third supreme
state (of the Parameshvara) and (therein) final
beatitude (kevala), and (thus) has fulfilled himself.
IX-12. This (Brahman) should be realized (as

oneself), it is everlasting and present as the individual
Atman; for there is nothing other than that that is
worthy of realization. Having considered (with
illusory vision) the experiencer (individual Atman),
the objective world (of experience) and the Ishvara
(ruler) (as different), (know) that all this triad has been
well declared (by the knowers of the Vedanta) to be
Brahman (alone).
IX-13. The means of realizing this Brahman is the

Brahma-Vidya (the teaching of the Upanishads) and
penance (i.e. deep meditation); it is solely dependent
on the Upanishads (for its realization).
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ATHARVA-VEDA
IX-14. To one who thus understands and meditates on

one’s Self alone, ‘What delusion is there, what sorrow,
to one who beholds oneness ?’ Hence (the
separateness of) Viraj, the past, the present and the
future (disappears and they) become of the form of the
indestructible (Brahman).
IX-15. Subtler than the atom, greater than the great,

the Self is situated in the heart of this (every) creature.
One sees this transcendent Lord who is free from
passions by the grace of the creator and (thus)
becomes freed from sorrow.
IX-16. Having no hands and feet, (the Lord) moves

fast and grasps (objects); without eyes He sees;
without ears He hears. He knows things to be known
(without a mind, as he is omniscient); no one knows
Him. (knowers of the Vedanta) speak of Him as the
foremost transcendental Purusha (the supreme
Consciousness).
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ATHARVA-VEDA
IX-17. The wise (Yogin) does not feel sorrow, having

realized the Atman who is bodiless, transcendent and
all pervading and who is present in (all) bodies which
are impermanent.
IX-18. This transcendent (Being) the prop of all (as

Vishnu), whose powers are beyond (the reach of)
thought, who is to be realized by the esoteric meaning
of all the Upanishads, and who is greater than the
(indestructible) great, ought to be realized; at the end
of everything (phenomenal) the emancipator (lit. the
harbinger of death to avidya) ought to be known.
IX-19. The (all-)wise, the (most) ancient, the most

exalted of sentient beings, the Lord of all, the one
adored by all gods, and devoid of beginning, middle
and end, the infinite, the indestructible and the prop
(lit. the mountain) to (the gods) Shiva, Vishnu and
Brahma (should be realized).
IX-20. All this Universe made up of the five elements

and remaining in the five, which becomes endless in
variety by their quintuplication is pervaded by him
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ATHARVA-VEDA
(the Atman as Antaryamin, etc.,); but it is

unencompassable by the parts (thus) quintuplicated;
(for) it is the highest of the high and greater than the
great, and eternal auspiciousness by the effulgence of
its own form. (Thus the seeker after liberation should
realize the Self as Brahman).
IX-21. Neither one who has not refrained from bad

conduct, nor one who is not peaceful, nor one without
concentrated meditation, nor one whose mind is not
quiescent can realize him (Brahman) by (mere)
knowledge (of the scripture). (By the one gaining true
knowledge (Prajnana) by refraining from the evils
described above realizes Brahman).
IX-22. The Self (remaining in oneself) reveals itself

neither to one (who considers it) as inwardly wise, nor
as outwardly wise, nor as gross, nor as subtle, nor as
knowledge, nor as ignorance, nor as knowledge of
both (external and internal), nor as conceivable, nor as
directly connected with worldly activities. He who
realizes it thus becomes liberated; he becomes
liberated. Thus said the god Brahma.
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IX-23. The mendicant monk is a knower of the real

nature of the Self. The mendicant monk journeys
alone (as duality is foreign to him even in a crowd).
Like a deer timid through fear, he remains (without
mixing with company). He does not stand in the way
(of others’ progress). Discarding everything other than
his (bare) body, sustaining his life in the manner of a
bee (by collecting food from different places) and
deeply meditating on his Self and without seeing any
difference in all things from his own Self, he becomes
liberated. This mendicant monk abstaining from being
the agent of all (worldly) actions, freed from (duties
of) the preceptor, disciple, scripture, etc., and
discarding all bands of the phenomenal world, is
untouched by delusions. How can the mendicant
monk devoid of wealth be happy ? He is rich (as he
has the wealth of Brahman), beyond both knowledge
and ignorance, beyond pleasure and pain, illumined
by self-effulgence, celebrated among all (people),
omniscient, the giver of all great powers, the lord of
all – thus he considers himself. That is the highest
place of Lord Vishnu where the Yogins, having
reached it never return (therefrom). The sun shines not
there, nor does the moon. He never again returns (to
worldly life), he never returns. That is final beatitude
1904
ATHARVA-VEDA
(Kaivalya). Thus (ends) the Upanishad. End of the

ninth chapter (and the Upanishad).

auspicious;

worthy of worship !
1905
ATHARVA-VEDA
Here ends the Narada-Parivrajakopanishad, included

1906
ATHARVA-VEDA
97. Nrisimha Tapaniya

Upanishad
Nrisimha Poorva Tapaniya Upanishad

auspicious;

worthy of worship !
1907
ATHARVA-VEDA
The First Upanishad
Bhagawan Narasimha who is partly human and partly

lion shines as Parabrahma with Rutha (discipline of
the visible world) and Sathya (basic truth). He appears
with two colours viz. black and golden red. His nature
is to go up and he has a very terrible and fearsome
stare but he is a “Sankara” doing good to people. He
is called “Neela Lohitha (He who is red and black)”
because his neck is black and the top of it is red. In
another of his aspects he is Umapathi (husband of
Uma) and Pasupathi (Lord of all beings). He holds the
bow called “Pinaka” and has great luster. He is the
god of all knowledge. He is god of all beings. He is
the Lord of all Vedas. He is the boss of Brahma and
He is praised by Yajur Veda. One should know the
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ATHARVA-VEDA
praise of Sama Veda of him. Those who know that

will attain the deathless state.
The Second Upanishad
Devas were afraid of death, sins and family life. They

approached Praja Pathi. He told them about the
Narasimha Mantra which was “the King of all
Mantras” written in Anushtup meter. Because of this,
they won victory over death. They won over all sins
and also destroyed the problems of family life. So any
of those who are afraid of death, sins and family life,
should get themselves taught the “Narasimha Mantra”
which is called “the King of Mantras” and which is
written in anushtup meter. They all would win over
death and win over sin as well problems due to family
life.
The King of Mantras:
[The following is a simple translation of the King of

Mantras of Lord Narasimha and what follows is an
explanation and justification of each description.)
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ATHARVA-VEDA
My salutations to That Nrusimha,
Who is fierce,
Who is heroic,
Who is Maha Vishnu,
Who is burning,
Who has faces every where,
Who is half Lion and half Man,
Who is fearful,
Who is safe,
Who is death and deathlessness.
He is called “Ugra [fierce]” because by his power He

creates, looks after, destroys and elevates without
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ATHARVA-VEDA
break and also attracts all devas, all beings, all

bhoothas Hey Lord Narasimha, you who is being
praised by me, please give me perennial happiness
even when I am in this body which is not permanent.
Let your soldiers kill all my enemies who are different
from me. 1
He is called “Veera [heroic]” because by his power He

makes all worlds, all devas, all beings and all boothas
play, and allow them to take rest and also creates,
helps them grow and attracts without any break these
worlds, devas, beings and boothas. He is behind every
action, very capable, mountain like and one who
fulfills the desires of devas. 2
He is “Maha Vishnu”, because he pervades in all the

worlds and makes all the world pervade, similar to the
fatty gum that spreads in all meat, from this side to
that and also from other side to this side. There is
nothing in the world that is not him. He is pervading
in all things in the world. He is the leader of all souls.
Worship of souls is His worship. He exists in all the
three shining things viz. Moon, Sun and fire. 3
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ATHARVA-VEDA
He is called “Jwalantham [burning]”, because he

makes the entire world which includes all devas, all
beings and all Bhoothas shine because of his luster
and also shines in them and makes them release
flames. He is the one who created the world and
makes it rapidly multiply. He is the one who shines
because of his own luster and also makes others shine.
He spreads heat throughout the world and makes the
world swelter. He spreads his rays everywhere and
makes them release rays. He has a personality which
causes only good. He gives only that which is good
and he is good. 4
He is called “Sarvatho Mukham [having faces

everywhere]” because he sees everywhere without
having any organs, he is able to hear every thing, he is
able to go every where, he is able to attract
everything, and also because he is spread everywhere
and exists every where. In the beginning he was alone
and he has become all these things now. Those who
rule over the world came from him. In the end
everything goes back and merges in him. I salute him
who has faces every where. 5
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ATHARVA-VEDA
Among all animals the most fear some and also most
special is the lion. That is why God of the Universe
took birth as Narasimha. That deathless form became
one which does good to the entire world. That is why
he is called “Narasimham [half man and half lion]”.
That Maha Vishnu who has this fearsome form does
not cause fear among his devotees. He is being
worshipped and praised by them. He is the one who
travels all over earth and also one who lives on the
mountain top. In his form of Trivikrama, he measured
all the worlds in three steps. 6
He is called "Bheeshanam [fear full]” because all the

crowds of devas, men and Bhoothas and all the worlds
run away fearing Him; but he is not afraid of
anything. The wind blows because it is afraid of Him.
The Sun rises above because he is afraid of Him. It is
because of fear for Him, that the God of fire, Indra
and the God of death do their work. 7
He is called “Bhadram [safe]’ because he is good

things personified, because he forever shines giving
good things, because he makes others shine, because
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ATHARVA-VEDA
he is superior and because he does very good things.

Hey Devas, we have to hear with our ears about this
“Bhadram”. Hey, those of you who are fit to be
worshipped, we have to see with our eyes that
“Bhadram”. Let us live as much as the Gods live with
healthy organs and healthy bodies praising and
singing Him. 8
He is called “Mruthyu-Mruthyum [death and

deathlessness]” because just by mere thought of His
devotees, he destroys death and untimely death to
them. He is one who gives the knowledge of the soul
and also one who gives strength. All devas bow before
Him and praise Him. Let us satisfy Him by offering
Him “Havis-food” through the fire sacrifice because
even his shadow is nectar and he is the death which
destroys death. 9
He is worshipped by the chanting of “Namami [I

salute him]”, because he is being worshipped by all
devas, all those who have forsaken his world and all
those who swear by Brahmam and also because the
lord of the Vedas worship him telling these words.
Indra, Mithra (Sun), Aryama and all other devas exist
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ATHARVA-VEDA
in him. 10
I was born before this world which is pretty and

orderly. I existed even before the devas. I am the
central power of that which never dies. He who gives
me (in my form as food for people) in charity,
becomes the one who protects the soul. If given
without understanding this, I who am food, eat the one
who eats. I am the one who becomes all the world and
destroys it. My light is like that of a sun, who standing
alone gives light to all the world. This Upanishad says
that one who understands this attains salvation. 11
The Third Upanishad
The devas requested Brahma to teach them the power

of Anushtup Mantra Raja (The king of Chants set to
anushtup meter) and also its root. Brahma told them:
1915
ATHARVA-VEDA
This illusion (Maya) which is the power of Narasimha

(which is EEm) is the one which creates everything,
protects them and destroys them. Therefore you have
to realize that this illusion is the power. The one who
understands the power of this illusion, he crosses all
sins and also attains deathlessness. He enjoys the
wealth with fame. The experts in Brahmam argue
among themselves whether this is short, long or extra
long (Pronunciation?). One who pronounces this with
short ending, will burn away all sins and would attain
deathlessness. He who pronounces this in long ending,
would get wealth with fame and also attain
deathlessness. He who pronounces it with extra long
ending would attain ethereal knowledge and also
deathlessness. What follows is the explanation given
by sages:
“Oh power behind EEm who is the personification of

the power of illusion, please protect us. Please bless
us so that we are able to cross easily in a straight
forward manner this sea of birth and death. People
who know you, call you also as Sreedevi, Lakshmi,
Parvathy, Bhoodevi (The Goddess of Earth), Sashti
Devi, Sree Vidhya and Indra Sena. Requesting you to
give me long life, I submit myself to you who is the
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ATHARVA-VEDA
mother of all Vedas.
All the beings and things in the world were produced

from the sky (Ether). All living things were made
from the sky. They live in the sky. They go towards
the sky and enter and disappear there. So we have to
understand that the sky is the root (The root word for
the sky is Ham).”
The explanation given by sages are as follows:
“That root “Ham” is the Sun God traveling in the pure

sky, in “Air” in the atmosphere, in “Fire” in fire
sacrifices, and exists as “Guests” in homes. That is the
only one thing which is with devas and also with men.
It is the truth. It is that thing which is born out of sky,
water, earth, sacrificial fire and mountains. This is the
great truth. The Upanishad says that “only the one
who knows this knows the secret implication of the
mantra”.
Fourth Upanishad
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ATHARVA-VEDA
The devas approached Brahma and asked him to teach

them about the branch (part) mantras of the
Narasimha Mantra Raja. Brahma told them that they
should know that the Pranava, Savithri, Yajur
Lakshmi and Narasimha Gayathri are the four parts
(Branches) of Narasimha Mantra and also that any
one who knows this attains deathlessness.
1. Pranavam is nothing but “Om”
2. The Savithri Mantra which protects those who

chant it is told in Yajur Veda. It has spread throughout
the world. The Savithri Ashtakshara (Eight letters)
consists of the two letters “Gruni”, the three letters,
“Soorya” and the three letters “Aadhithya”. This is a
chant which increases your stature and your wealth.
Great wealth will come in search of one who knows
this.
3. The Yajur Mahalakshmi Mantra is “Om Bhoor

Lakshmi, Bhuvar Lakshmi, Suva Kala Karni, Thanno
Lakshmi Prachodayath”. This has 24 letters. All this
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ATHARVA-VEDA
universe is in the form of this Gayathri. So the one

who knows this Yajur Maha Lakshmi Mantra, would
enjoy great wealth with lot of fame.
4. The Narasimha Gayathri is, “Om Nrusimhaya

Vidhmahe Vajra Nakhaya Deemahi. Thannah Simha
Prachodayath”. This is the mantra in which all the
Vedas and Devas reside. The one who knows this
would be the one with whom the Devas and Vedas
will live forever.
The devas approached Brahma and asked him, “By

chanting which Mantra, God will take great mercy on
us and give us a sight of His form. Please tell us about
that.” Then Brahma told them as follows:
“Om, Um, Om. Yo Vai Nirusimho Devo Bhagawan

Yascha Brahma Thasmai Vo Namo Namah.
Om Kram Om. Yo Vai Nrusimho Devo Bhagwan
Yascha Vishnu Thasmai Vai Namo Nama. Om Veem
Om. Yo Vai Nrusimho Devo Bhagwan Yascha
Maheswara Thasmai Vai Namo Nama.”
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ATHARVA-VEDA
[The 32 gods to whom similar mantra has to be

prayed with Um-kram-Veem-Ram are Brahma,
Vishnu, Maheswara Purusha, Eashwara, Saraswathi,
Sree Gowri, Prakuthi, Vidhya, Omkara, Ardha mathra,
Vedhaa, Panchakhya, Saptha Vyahrudaya, Loka Pala,
Vasava, Rudra, Aadhithya, Ashtou Gruha, Maha
Bhootha, Kaala, Manu, Mruthyu, Yama, Kandhaka,
Paraana, Soorya, Soma, Virat Purusha, and Jeeva and
in the end chant “Om Ham, Om, Yo Vai Nrusimho
Devo Bhagawan Yascha Sarvam Tasmai Vai Namo
Nama.”)
Brahma told, “If One who prays God daily using these
32 mantras, God will become greatly pleased and
would appear personally. So to any one who prays
Bhagawan Narasimha using these mantras, He would
appear to him personally. That devotee would also see
everything and attain deathlessness .Thus tells the
great Upanishad.”
Fifth Upanishad
Devas approached Brahma and requested him,
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ATHARVA-VEDA
“Bhagawan, please tell us about the famous Chakra

called Maha Chakra. The sages tell that ”It is
supposed to fulfill all the wishes and is the gateway to
salvation”.
Lord Brahma told them:
“Sudharshana (the holy wheel of Lord Vishnu) is that

great Chakra. On its middle is written, the Taraka
mantra (OM) and also the single letter of Narasimha
(Kshroum), on its six petals of the Sudarshana six
letters (Sahasrara Hum Phat) are written, on its eight
petals the eight letters (Om Namo Narayanaya) are
written, on its twelve petals is written the twelve holy
letters (Om Namo Vasudevaya), on its sixteen petals,
the mathruka (model) sixteen letters with their roots
(Am Aam, Em, EEm…. Aha) is written and on its 32
petals are written the letters of the “Narasimha
Anushtup Mantra Raja.” This is the Sudarshana
Chakra, This fulfills all ones wishes and is the
gateway of salvation. It is a form of Yajur Veda, Rig
Veda, Sama Veda, Brahmam and Amrutha (nectar).
The one who daily chants this “Narasimha Anushtup
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ATHARVA-VEDA
Mantra Raja“ would be able to control fire, control

wind, control Sun, control moon, control water,
control all devas, control all planets and control
poison.
Rig Veda tells us about this, “The devotees who

practice this would be able to see Lord Vishnu in the
ethereal sky, like an ordinary man is able to see the
sun in the sky. The devotees who are Brahmins would
be able to praise the lighted Vishnu’s form. The
Upanishads tell that, this would be attained only by
one who worships without any desire.”

auspicious;

worthy of worship !
1922
ATHARVA-VEDA
Here ends the Nrisimha Poorva Tapaniyopanishad, as

contained in the Atharva-Veda.
[Publisher's Note: Nrisimha Tapaniya Upanishad,

listed as one of the 108 Upanishads in our version of
Muktika Upanishad, has been shown as two
Upanishads (Nrisimha Poorva Tapaniya Upanishad
and Nrisimha Uttara Tapaniya Upanishad) in another
version of Muktika Upanishad. Hence their
translations are being provided here separately.]
1923
ATHARVA-VEDA
Nrisimha Uttara Tapaniya Upanishad

auspicious;

worthy of worship !
1924
ATHARVA-VEDA
First Chapter
Devas approached Lord Brahma and requested him,

“Please teach us about the soul which is more minute
than the atom and also about the letter “Om”. He said,
“So be it” and what he said was:
“All this is the letter “Om”. What is past, what is

present and what will be in future are its
interpretations. All these are Om. All these are
Brahmam. This soul also is Brahmam. Joining this
Atma (soul) with the Brahmam called Om and joining
together the Brahmam and the soul, and realizing that
the birthless, deathless, nectar drenched and fearless
Brahmam is nothing but the Om, and then putting
together the three types of bodies and all these in to it
and then making it our own so as to become one with
that and then destroy it. Continue to meditate that Om
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ATHARVA-VEDA
which is the soul with the three types of bodies and

also the Parabrahmam with three types of bodies. This
soul which is gross and enjoys mega pleasures, which
is also very minute and enjoys even the minutest
pleasures and which becomes united and enjoys the
pleasures of happiness, has four legs (branches).
When it is awake its feelings are gross. It enjoys gross

feelings with its seven organs and 19 faces (ten sense
organs, five pranas, mind, brain, sensibility and ego).
Its name is,Chaturathma Viswan (on the whole) and
Vaisvanaran (partly). This is its first leg.
In the state of dream, its feelings are very minute. It

will enjoy this minute sense with its seven organs and
nineteen faces. Its name is Chaturathma Thaijasan (on
the whole) and also Hiranygarbhan (partly). This is its
second leg.
Where there is no desire and also where there are no

dreams, that state is called Sushupthi. In that state,
one is single, personification of knowledge, having an
endless form, one who enjoys happiness and
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ATHARVA-VEDA
steadfastly concentrates only on knowledge. His name

is Chaturathma Pragnan (knower). This is the third leg
(aspect). He alone is Lord of all beings, one who
knows everything, one who resides in everything, one
who is the root cause of everything and one where all
beings which were born meet their end. These three
involving Sushupthi and Swapna are only illusions.
Soul is the only form which is real.
The fourth feet (aspect) of this four fold soul is

Thureeya. It is something which make all others act,
something which is within everything and it is the
active essence beyond Jagrat (awakening), Sushupthi
(sleep) and Swapna(dream). Something about it is as
follows: It is without macro consciousness. It is
without micro consciousness. It is without medium
consciousness. It is the personification of
consciousness. It is not something immobile and it is
not immobile consciousness. It cannot be seen. It
cannot be described. It cannot be understood. It is
something without any identification. It is something
which is unimaginable. It is something which cannot
be pointed out. It is something which can be perceived
only with the firm belief that there is only one soul. It
is that aspect of Pancha Boothas (Five elements viz
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ATHARVA-VEDA
earth, air, fire, water and ether), where the entire

universe is crashed in. It is considered as the fourth
state after Shiva (peace), Santha (inner peace without
any negative activity), and Advaita (the concept of
non dualism). It is the soul. It is that thing which has
to be understood. It is that aspect of God, which is the
knowledge beyond all knowledge and is called
Thuriya Thuriyam.
Second Chapter
The four branches of Brahmam, which is Shining

well, is full of same essence of happiness, is never
aging, is never dying, is full of nectar and which is
providing protection, should be matched with the four
letters (branches) of Om. The one who knows, that the
Chaturathma Viswan (on the whole) and Vaiswanaran
(partly) who are awake and have similarity to the four
formed Aakara (letter Aa), are spread inside
everything in the form of Sthoola (macro), Sookshma
(micro), Bheeja (root) and Sakshi (witness) and are
the first of everything, would realize all his wishes.
He would be the first among every one.
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ATHARVA-VEDA
The Chaturathma Thaijasan (on the whole) and

Hiranya Garbhan (partly) who exist in the state of
dreams are similar to the four formed letter Uu. This
Uu has the form of gross, micro, root and witness.
Because of its greatness and because of its double
relation, the one who knows this through gross, micro,
root and witness aspects would increase the tide of
knowledge. He would possess equanimity along with
pleasure and pain.
The Chaturathma Pragnan (on the whole) and

Easwaran (partly), who are in the state of sleep, are
similar to the four formed letter Ma. This letter Ma
also has the forms of gross, micro, root and witness.
The one who knows this in its aspect of its
measurability and its capacity to hide it in itself by
macro, micro, root and witness properties, would be
able to measure the entire world by his wisdom and
would be able to hide everything within himself.
Like this we have to pray on the stages of

wakefulness, sleep and dream by the Aa, Uu, and Ma
letters of Om. The fourth letter is the one which has
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ATHARVA-VEDA
within itself the Easwara. It is that which can rule by

itself, it is itself Easwara and it has a self glitter. This
soul which is the fourth, exists as known and
unknown among all beings. Its light is like the
Kalagni Surya (sun who is like a fire causing death) at
the time of the final deluge. It gives to all, itself as
soul and would make everything in to itself. Like the
Sun which swallows darkness, this soul which is the
unified power, exists like fire which remains detached
after burning the fuel, beyond word and mind and has
a holy divine form and is the Thuriya. This is the Om.
It is within everything which has a name and form,
and is the knowledge and the knower. Because it
exists as Thuriya and has a divine form and is within
everything as knowledge and the knower and is
detached and formless, there are no differences within
it. And so the teaching regarding this is as follows:
Because it is without syllable, it is peace (Shiva), it is

the place where universe meets the end, it is
indescribable, it has a non dualistic form and is placed
in the fourth position, and it is “Om” itself. The soul,
who understands this in this manner, would attain the
soul himself.
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ATHARVA-VEDA
This valorous hero would understand Thuriya using

the Narsaimha Anushtup Mantra Raja. This would
make the soul shine. He should deeply meditate on
Brahmam as something which would destroy
everything, which cannot be conquered by any one,
which is everywhere, which shines for ever, which is
devoid of ignorance, which is able to cut off his own
bondage, which is non dual, which is personification
of happiness, which is the basis for everything, which
exists for ever and which is one without ignorance,
passion and base qualities.
Third Chapter
Meditate deeply on Pranava (Om) in the form of

Chidagni (The fire within) which is in Agni Mandala
(Orbit of fire) of the Mooladhara, in the Maha Peeta
(consisting of 4, 7 and 32 petal lotus) with its family
of four worlds (Earth, atmosphere, heavens and moon
world) and seven souls (Loka-Veda-Devatha-Gana-
Chanda-Agni-Vyahruthi). Then meditate on letter Aa
which is the Chaturathma (4 souls) and the
Sapthathma (seven souls) as Brahma in the belly
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ATHARVA-VEDA
(Mani Pooraka), on letter Uu as Vishnu in the heart

(Aanahatha), on letter Ma as Rudra in the middle of
eyelids (Aagna), on the dot which is the happy nectar
form of the soul of Omkara (Sound of Om) in
Dwadasantha (just above the eyes) and the soul
(Athma) in the form of sound in Shodasantha. Thus
after worshipping with nectar (Ananda Amrutha) the
four fold Brahmas (Devatha, Teacher, Mantra and the
soul), Vishnu, Rudra separately and then together in
the form of Linga with offerings and then unifying the
linga forms in the Atma Jyothi (Light of the soul) and
filling up the macro, micro and causal bodies with this
light, we have to unify Atma Jyothi which is their
basis with macro, micro, root and witness properties.
Afterwards adjust the very gross Virat form in the
very micro Hiranyagarbha form, and this micro form
in the great causal Iswara form and after arranging the
mantras similarly, and meditating on “Otha-Anuj-
Jnathru-Anugna-Avikalpa” stages, and merging all
this in to the Omkara (sound of Om) in Thuriya, we
have to reach the Nirvikalpa Paramathma (formless
great truth).
Fourth Chapter
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ATHARVA-VEDA
Thus the soul should be meditated upon nine times as

the Omkara form of Para Brahma with thuriya
pranava sound. Using anushtup mantra as the ever
happy full Atma starting with the chants “Om Ugram,
Sachidananda Poorna-Prathyag-Sadathmanam,
Nrusimham Pramathmanam Param Brahma
Chinthayami” and ending with “Om Mruthyum
Mruthyum….”. Then the same prayer nine times with
Chidathmanam instead of Sadathmanam. Then the
same prayer 9 times with Anandathmanam instead of
Sadathmanam. Then the same prayer 9 times with
Poornathmanam instead of Sadathmanam and again
the same prayer with Pratyagathmanam instead of
Sadathmanam. Meditating well on the five forms of
Sath, Chit, Ananda, Poorna and Atma and pray with
the Navathmaka mantras and then meditate on the
soul using “Aham (self)”, then salute and then unite
yourself with Brahmam. [Example for mantras of
Namaskara (saluting) “Om Ugram Sachidananda
Poorna Prathyag Sadathmanam (substitute
Chidathmanam etc) Nrusimham Paramathmanam
Param Brahma Aham Namami.”]
The other alternative is to pray Lord Narasimha using
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ATHARVA-VEDA
the Anushtup Mantra. He (Narasimha) who is God

exists as a human being and also as soul of every one
for all times and every where, and also as one who
destroys attachments and also as God of the universe.
He is the soul of Thuriya. Believing he is yourself, the
one who practices yoga should meditate on the
Omkara Brahmam.
He is the great sage who serves God, who establishes

the lion with its fame, after mutually attracting Viswa,
Thaijasa and Pragna who are like the sons of Atma
with Pranava which has been pointed out as the bull
of Vedas, after making them without separate identity
and finishing them in Sakshi Chaithanya and
afterwards kill the darkness of ignorance using the
fame of the lion.
That devotee who after saluting Virat, Hiranya Garbha

and Easwara who have been joined in the horns of
Pranava and uniting them in the same Paramatma
principle and then saluting Narasimha as described
above and make him personally present by methods
like Ugra (Very angry) and Veera (great hero), would
exist in the form similar to Narasimha.
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ATHARVA-VEDA
Fifth Chapter
That type of practitioner would not have any desire

towards worldly things, would have all his earlier
desires fulfilled and would have desire only on Atma
(soul). His Pranas (soul spirits) do not start and go any
where and would attain their ultimate here itself in
Brahmam. He exists as Brahmam and attains
Brahmam. He who worships the exalted Atma in
Omkara (the letter Om), attains Brahmam in the form
of Narasimham.
He who meditates and venerates the ultimate God in

the form of Aa, Uu and Ma, which is incomparable,
which is the holy spirit, which sees every thing, which
is the witness of everything, which swallows
everything, which is the darling of every body, which
is prior to everything and which makes everything
else shine, would understand and know Para Brahma.
One who knows like that would shine as God Para
Brahma Narasimha.
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ATHARVA-VEDA
Sixth Chapter
Devas wanted to understand this Atma (soul). The

Asura qualities caught hold of them. To get rid of that
effect, they worshipped Narasimha who is the Thuriya
soul which is in the summit of Omkara using the
Anushtup Mantra. Then the sin like Asura qualities
itself became the great light of wisdom which is the
prime happiness (like poison becoming medicine).
Those devas became mentally calm, having their
sensory organs under control, became those who were
not attracted by worldly desires, became those having
patience, became those whose conduct became stable,
became those who were attracted by the Atma,
became those who were having playfulness, unity and
happiness, and became those who realized that “Om”
is “light of Atma which is Para Brahmam”, and felt
that all other places are empty and merged in to the
“Om”. So the practitioner should do penance like
devas, stabilize his mind in the Omkara Para
Brahmam, and would make other people see his Atma
as Para Brahmam. There is a holy stanza about this
viz. “After meditating on the horns which are the
different parts of Pranava and further meditating on
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ATHARVA-VEDA
the Thuriya Paramatma which is a horn but not a part,

add the Nrusimha Raja Mantra to the different parts of
Pranava." The three types of Devas(Sathvika, Rajasa
and Thamasa) serve the pranava in which, the first
two letters (Aa and Uu) are merged and fixed in the
third letter Ma and make themselves exalted.
Seventh Chapter
Adding the first half of the Uu with the letter Aa, and
making it as the form of Lord Narasimha, and then
using the second half of letter Uu on Narasimha
Brahma because it is macro, because it is shining,
because it is famous, because it is Mahadeva (great
God), because he is Maheswara (Greatest God),
because it is the best Sathva (sathvic quality), because
it is the greatest wisdom, because it is the greatest
happiness, and because it is the greatest lord, then
unite it with soul which is the meaning of the letter
Ma. One who knows this, would be without a body,
without sensory organs, without soul, without
ignorance, with the form of Sat Chit Ananda (ever
lasting bliss) and would become as one who attained
salvation (one who attains Swarajya).
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ATHARVA-VEDA
Therefore one has to meditate on Para Brahma with

the letter Aa, cross the mind with letter Ma and search
for that state where one is the witness of the mind.
When one pushes out everything, then everything
enters in and when he attains awakening of wisdom,
then everything rises from him. Thus if one meditates,
catch it, set fire and swallow, he would become
Narasimha who is of the form of Atma and would
establish himself in his own power. There is a holy
stanza about this. Its meaning is like this: Join Aa the
first letter of Pranava, with the first part of its second
letter Uu, and join these together with letter Ma and
merge it with Thuriya Brahma which is the meaning
of Pranava and is a witness beyond the states of
waking sleep and dream.
Eighth Chapter
His soul is woven completely from side to side with

thuriya. This with its Narasimha form, and in which
every thing pervades and which is the soul of
everything, contains everything. This is the secret and
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ATHARVA-VEDA
is without form or seed. This soul is non dualistic and

without form or seed. The word “Om” is non dualistic
and is full of wisdom. (Narasimha, the soul of thuriya
and the meaning of Omkara are all the same. They
swallow everything). This is the unique body of
Parameshwara (lord of every thing). This is without
form or seed. This which does not have any form or
seed, does not have differences within. The one who
thinks that there is difference between them, breaks
into hundred pieces and breaks in to thousand pieces
and attains death from death. This is without a two,
self resplendent and great joy. That soul is the ultimate
support. It is Brahmam. Brahmam is the ultimate
support. The one who knows this becomes Brahmam
which is the ultimate support.
Ninth Chapter
Devas approached Prajapathi and requested him, “Oh

God, please tell us about the Omkaratma (the letter
Om which is the soul). He agreed and told them:
Atma stands behind and observes and is with you as a
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ATHARVA-VEDA
witness. It is lion, a form beyond thought, a form

without feelings and something which can be attained
from every where. There is nothing second to it,
which is separate from that. It is the Atma which is
ready everywhere. Due to the illusion this Atma
appears as something different. From Pragna, due to
the cover of ignorance, the world is produced. For the
living being, Atma is the resplendent Paramatma.
Because the sensory organs are not able to feel it, it is
not known, even when it is known.
Prajapathi told devas, “see that Atma which is

resplendent and without second, which is before you,
as, “I am it and it is me”. Has it been seen?”
Devas replied, “Yes, it has been seen. It is beyond

things which are known and things which are not
known. Where has illusion gone now? How did
illusion disappear?”
Prajapathi told them, “It is not surprising that the

illusion has disappeared. Because you are all people
with a wonderful form. There is nothing surprising
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ATHARVA-VEDA
even in that. That form of the soul is natural to you

all. Understand that is the form of “Om”. You now tell
me what you have understood.”
They said, “it appears as if we have understood it and

also appears as if that we have not understood it. It
also appears as if it is beyond all description”.
Prajapathi told them, “You have now got the

knowledge about the soul”.
They told him, “Oh, God, we are seeing it but we are

not seeing it, like we see other things. We do not have
capacity to describe it. Oh, God salutations to you.
Please shower your grace on us.”
Prajapathi told them, “If you want to know any thing

more, please ask me. Ask without fear.”
They told, “This knowledge about the soul is a great

blessing. Our salutations to you.”
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ATHARVA-VEDA
Thus Prajapathi taught them. There is a stanza about

it: “Understand that Atma which is spread everywhere
by the practice of Om. Understand that, the Atma
which does not have any thing which is different and
which is in you as the knower, is very much within
you. After understanding that stabilize there, as a
witness who advises".

auspicious;

worthy of worship !
1942
ATHARVA-VEDA
Here ends the Nrisimha Uttara Tapaniyopanishad, as

[Publisher's Note: Nrisimha Tapaniya Upanishad,

listed as one of the 108 Upanishads in our version of
Muktika Upanishad, has been shown as two
Upanishads (Nrisimha Poorva Tapaniya Upanishad
and Nrisimha Uttara Tapaniya Upanishad) in another
version of Muktika Upanishad. Hence their
translations are being provided here separately.]
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ATHARVA-VEDA
98. Para-Brahma
Upanishad

auspicious;

worthy of worship !
1944
ATHARVA-VEDA
1. Now then Saunaka, the great householder

(mahashala) approached in due form the revered sage
Pippalada of Angiras family and asked him: (All
created things) were surely present in the divine ether
of the heart of Brahman (the Hiranyagarbha). How did
the great lord create them out of himself in different
species and who is this great and powerful lore ? To
him (Pippalada) said: The most excellent lore of
Brahman which I now expound, (Brahman of that
alone) is true. It shines brilliantly in the city of the
transcendent Brahman, being beyond Rajas (and the
other gunas), partless, pure, indestructible and
sustaining the power of the senses and the vital airs.
He is the creator of the group of bees (in the form of
individual souls) and restrains (their outward vision).
Remaining in the city of his Self, doing no worldly
work (as an ascetic) (he realizes oneness with
Brahman). (But) as a doer of action he reaps the fruit
(of repeated births and deaths), like a farmer. The
knower of the true nature of action does action,
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ATHARVA-VEDA
(without attachment). Knowing the secret of action,

(that unattached action leads to liberation) (the
ascetic) shall do action. Which person (possessing
discrimination) will throw the net (of motivated
action) on the one (Brahman, screening it) ?
(Motiveless action) will not drag him (to worldliness),
will not drag him.
2. The deities presiding over the vital breath are four

(Vishva, Viraj, Otir and Turya). All the nadis (where
the vital breath and the deities remain are also four).
(The former two active in Rama and Arama get
fatigued in the waking and dreaming states and rest
during) deep sleep as a hawk flying in the sky. Just as
a hawk flying in the sky goes (when fatigued) into its
abode, the nest, so the speaker (the Self) after
remaining in this (waking) and the other (dreaming
state, rests in deep sleep). This Self (while resting) in
the golden transcendent sheath (of the ether of the
heart) and being immortal is active in the three nadis
(Rama, etc.,). (The first pada of this being avidya) it
remains in the state of Brahman in the three quarters.
The remaining pada (the Jiva) attains (its natural state)
and then follows (i.e. attains liberation). Hence the
speaker of elsewhere (the Jiva in the avidya) and the
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ATHARVA-VEDA
other (the Tripada Brahman are fancied to be different

and thereby the Jiva wanders in bondage.
(Although) the Jiva remains in the golden

transcendent sheath (of the ether of the heart, yet it
experiences the states of waking, etc., due to avidya).
Just as Devadatta (i.e. any person) awakened from
sleep when prodded with a stick does not go back (to
sleep immediately, so also the Jiva getting wisdom
from the Vedanta does not have the delusion of the
three states of waking, etc.,); and it is not tainted by
good or bad acts (such as the optional) charitable
deeds. It is similar to a small boy who experiences joy
without specific desires (in whatever thing that comes
to him). Just as the luminous being (Jiva), (after
getting fatigued in the waking and dreaming states)
welcomes the joy of deep sleep, so it experiences bliss
by realizing (its oneness with) the supreme effulgence
(Brahman), which gives all round lustre to luminaries
(such as the sun). Thus the heart (chitta) merges itself
in the highest (Brahman) and thus realizing the
Paramatman enjoys bliss. The pure colour (i.e. the
state of non-distinction) arises from the (grace of)
Ishvara. Again by the same path of turya-svapna
(dreaming in the fourth state) he gives rest to the Self.
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ATHARVA-VEDA
Just as a leech moves from one position to another

(the Jiva moves from the waking state of the turya to
the dreaming state of the turya); this desire (to move
from one state to another in the turya) arises due to
(the grace of) Ishvara. By this the Jiva enjoys itself
(by means of the distinctionful and distinctionless
deep meditation, Savikalpa and Nirvikalpa Samadhi).
The juncture of the individual and supreme
consciousness is rejected as there is a tinge of
distinction involved in it. (When distinctionlessness
alone exists) it is the highest (i.e. Brahman) and there
is nothing other than that. (When Self-realization does
not result by the study, etc., of the scripture) then one
shall resort to the eight-limbed Yoga; this like a flower
of a plantain tree (ever rubbing against the stem and
attaining the state of a blossom) succeeds (in attaining
perfection). That which remains as the source of Indra
(Ishvara) is ever awake there, as the source of the
Veda (as Parameshvara). Beyond (the bonds of) good
and bad, he (the ascetic) is not tainted by (accidental)
good or bad actions. This effulgent Being is the
(bestower of) favour on other gods (like the god
Brahma), the ‘internal check’ of the form of
unattached pure consciousness, the Purusha, the
Hamsa of the Pranava, the supreme Brahman. It is not
the chief Prana (vital breath). The Pranava is the Self
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ATHARVA-VEDA
(Jiva). (This state of the Jiva) remains as the first

effulgent being. How can he who knows thus (the true
nature of the Pranava) set forth difference (between
the Jiva and Brahman) ? He realizes that the Jiva is
Brahman (alone).
3. Then to this realized person reality (i.e. true

wisdom) constitutes the inner tuft and sacred thread.
To the Brahmana desirous of liberation is (allowed)
the state of the inward tuft and sacred thread. The
wearing of externally visible tuft and sacred thread (is
necessary) for the householders engaged in rituals.
The characteristic of the inward sacred thread is not
clearly visible like external thread; it is the union with
reality inwardly.
4. It (avidya) is not existent (as the cause is not

visible), nor non-existent (as the effect is visible as the
phenomenal world), nor both (existent and non-
existent part, as the two are incompatible). It is not
different (from Brahman as it has no independent
existence), nor non-different (as it is not a substance),
nor of both (different and non-different, as it is an
impossibility). It is not possessed of parts (as the parts
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ATHARVA-VEDA
are absent in the cause), nor partless (as the effect is

seen possessed of parts), nor a combination of both.
(Thus avidya is indescribable). It is to be discarded by
the realization of oneness of Brahman and the Self;
for it is the cause of illusion. Thus (it is to be
understood).
5. There is nothing other than Brahman of the five

padas (i.e. the turyatita). There are four places for
realizing the inward Jiva-Brahman who consists of
four padas inside the body. (The vyasti’s four padas
are: Vishva, Taijasa, Prajna and Turiya. The samasti’s
four padas are: Viraj, Sutra, Bija and Turiya). In the
eyes, throat, heart and head there are (the four) states
of waking, dreaming, deep sleep and turya. (Moreover
the Atman is to be conceived as) the Ahavaniya,
Garhapatya, Dakshina and Sabhya fires. In the waking
state (the presiding deity is) the god Brahma, in
dreaming state Vishnu, in deep sleep Rudra and the
fourth state is the indestructible one, consisting of
consciousness. Hence the four states (waking, etc.,)
are to be considered as a covering by four fingers and
just as the sacred thread is of ninety-six four-finger
breadths (in extent) so the inward brahma-sutra
consists of ninety-six categories (tattvas). As the
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ATHARVA-VEDA
sacred thread consists of three threads so the inward

brahma-sutra is brought to the state of thirty two
categories in each of the three gunas.
This state of the triad purified by wisdom is to be

known separately as the three gods (Brahma, Vishnu
and Shiva). This is known as the nine Brahman-s
possessed of nine attributes. These counted as nine,
being rendered into three each having three attributes,
are to be identified with the digits of the sun, moon
and fire. The first and last (of the triad) are to be
turned thrice in the middle and are to be considered as
Brahma, Vishnu and Maheshvara. The first and last
are to be joined and the knot of non-duality is to be
made in the knot of consciousness. Then this which
extends from the navel to the Brahmarandhra and
connected with the twenty-seven tattvas separately
and possessing the three gunas is to be considered as
one though they are seen with the characteristics of
the Trinity. This (inward) brahma-sutra is to be
considered as hanging from the left shoulder reaching
up to the right hip. The meeting together of the first
and last is to be understood as having one foundation.
Things made of clay are considered real (but) it is
verbosity (born of ignorance); the transformation is a
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ATHARVA-VEDA
(mere) name; that it is clay alone is the truth. (As

there is no pot without clay, so the primary cause,
Brahman alone is real).
With the two letters of the Hamsa (i.e. I am the

Hamsa, Brahman) he should be convinced of the
internal tuft and sacred thread. The state of a
Brahmana is the state deserving meditation on
Brahman. The state of being a sage has the absence of
visible tuft and sacred thread. Thus the householder
has visible tuft for performing ritual and the sacred
thread for acquiring wisdom. To the state of the
semblance of a Brahmana there is the tuft consisting
of a mass of hair and sacred thread made of cotton
threads. (The brahma-sutra is one alone); it is four (as
Vishva, Viraj, etc.,) by quadruplication. The twenty-
four tattvas constitute the threads. The nine tattvas
constitute the one transcendent Brahman, (but people)
provide many paths (such as Sankhya, Yoga, etc.,) due
to difference in approach. Liberation is one alone to
all, whether they are Brahma and the other gods,
divine sages or human beings. Brahman is one alone.
The state of the Brahmana is one alone. Castes, stages
of life and special duties are divergent. The tuft is the
same to the castes and stages of life. To the ascetic
seeking salvation the basis of tuft and sacred thread,
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ATHARVA-VEDA
(the wise) declare, is the Pranava alone. The Hamsa is

the tuft, the Pranava is the sacred thread and the Nada
is the connecting link. This is the dharma and no other
is the dharma. How is that ? The Pranava, Hamsa and
Nada constitute the three fold thread and this remains
in consciousness in one’s heart. Know this to be the
three fold Brahman. (The ascetic) shall discard the
worldly tuft and sacred thread.
6. Having had a shave removing the tuft, a wise

person shall discard the external sacred thread. He
shall have as the sacred thread the transcendent
Brahman which is indestructible.
7. For avoiding rebirth he shall ever long for

liberation. The sutra is so called as it indicates
(liberation); the sutra indeed is the highest position.
8. He knows the sutra who has become a seeker after

liberation, a mendicant monk. He is the knower of the
Veda, having unimpeachable conduct. He is the
learned Brahmana who sanctifies by his presence the
persons who sit in the same row to dine with him.
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ATHARVA-VEDA
9. The Yogin, who is the knower of Yoga, a Brahmana

and an ascetic shall wear that sutra by which all this
(phenomenal world) is joined together (as a unity) just
as gems are strung together in a thread.
10. A learned Brahmana who is deeply intent on Yoga

and spiritual wisdom shall discard the external sacred
thread. He who wears the sutra consisting of devotion
to Brahman attains salvation. There is neither
impurity nor the state of eating the leavings of others
when one possesses that sutra.
11. Those who, having the sacred thread of spiritual

wisdom, possess the sutra inwardly are the knowers of
the sutra in the world and they are the (true) wearers
of the sacred thread.
12. Their tuft and sacred thread consist of spiritual

wisdom (Jnana), they are established in Jnana; to them
Jnana alone is supreme and this Jnana is declared to
be sanctifying.
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ATHARVA-VEDA
13. The wise one whose tuft consists of Jnana and no

other, like the flame emanating from fire, is said to
possess the (true) tuft; not the others who wear (a
mass of) hair.
14. Those who are immersed in activities, whether

Vedic (ritual) or worldly actions live as Brahmanas in
name only, filling their bellies. They come to grief and
have rebirth again and again.
15. The sacred thread hanging from the left shoulder

to the right hip is contrariwise (to liberation). The
wise shall wear (i.e. possess) true knowledge which is
rooted in consciousness, having threads in the form of
true principles (tattvas) and extending from the navel
to the tip of the aperture in the crown of the head
(Brahmarandhra).
16. This sacred thread which forms part of ritual and

made of (cotton) threads is to be worn by them (i.e.
the ignorant). He whose tuft consists of wisdom as
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ATHARVA-VEDA
also his sacred thread has all the (true) characteristics

of a Brahmana; others have none at all.
17. It is this sacred thread which is the supreme

panacea. The wise one who wears this sacred thread
attains liberation.
18. That learned Brahmana is entitled to renunciation

who has the sacred thread both within and without;
but the one having one (i.e. the external one) alone is
never entitled to renunciation.
19. Hence by all effort the ascetic shall long for

liberation. Discarding the external thread he shall
wear the internal sutra within himself.
20. Disregarding the external phenomenal world, tuft

and sacred thread he shall hold on to the tuft and
sacred thread in the form of the sacred syllable
(Pranava) and Brahman (Hamsa) and thus equip
himself for liberation. Thus declared the revered sage
Saunaka. Thus (ends) the Upanishad.
1956
ATHARVA-VEDA

auspicious;

worthy of worship !
1957
ATHARVA-VEDA
Here ends the Parabrahmopanishad, included in the

Atharva-Veda.
1958
ATHARVA-VEDA
99. Paramahamsa-
Parivrajaka Upanishad

auspicious;

worthy of worship !
1959
ATHARVA-VEDA
1. Now then the god Brahma approaching his father

Adinarayana, the supreme Being and paying
obeisance asked of him: Lord, from your mouth all
things pertaining to the nature of castes and orders
have been heard, known and grasped. Now I wish to
know the characteristics of the Paramahamsa
mendicant monk. Who is entitled to renunciation ?
What are the characteristics of a mendicant monk ?
Who is a Paramahamsa monk ? How is his
mendicancy ? (Pray) expound to me all this. The Lord
Adinarayana then replied:
(The person entitled to renunciation) is the wise one

who has undergone the difficult course of learning the
sacred lores from a good preceptor; has understood all
the exertion necessary for happiness in this world and
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ATHARVA-VEDA
the next; has understood the need to discard, as vomit,

the three (primary) desires, the three primary
inclinations (regard for the body, etc.,), ‘mine-ness’
and egotism; has completed studentship in celibacy
which is the means to reach the path of liberation and
has become a householder. From the stage of a
householder he shall become a forest-dweller
(Vanaprastha) and then renounce (worldly life). Or
alternately he may renounce from the stage of a
celibate student or from the stage of a house-holder or
a forest-dweller. Or, whether or not he is an observer
of vows, has completed his course of study, has
discontinued his fire-ritual or does not maintain the
sacred fire, he shall renounce that very day on which
he has become disillusioned with the world. Thus
discontented with all worldly affairs, whether as a
celibate student, house-holder or forest-dweller, he
shall get the approval of his father, mother, wife, close
kinsmen and in the absence of these, of a disciple or
fellow-lodger (and then renounce the world).
2. Some (law-givers) prescribe the sacrifice called

Prajapatya (of which the god Brahma is the presiding
deity, prior to a twice-born embracing renunciation).
But (though thus prescribed) he may not do so. He
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ATHARVA-VEDA
shall only perform the sacrifice Agneyi (whose

presiding deity is Agni, the god of fire). For Agni is
the vital breath (Prana). Thereby he does (i.e.
strengthens) the vital breath. (Then) he shall perform
the Traidhataviya sacrifice (whose presiding deity is
the god Indra). By this (sacrifice) the three vital fluids,
namely the Sattva (semen), Rajas (blood) and Tamas
(the dark one) (become strong like fire). (Having
performed the sacrifice in the prescribed manner he
shall smell the holy fire, reciting the following
mantra):
‘Oh Fire, this (vital breath) is your source; as you are

born at the proper time (of the year) you put on
effulgence. Knowing him (the Atman, your ultimate
source) may you merge (with the Prana, your source).
May you increase our wealth (of transcendent
knowledge)’. So reciting the mantra he shall smell the
fire. This is the source of fire, the vital air. May you
go to the Prana, may you go to your source. Svaha.
Thus alone the mantra says.
Having procured the holy fire from the house of a

well-versed Vedic scholar he shall smell the holy fire
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ATHARVA-VEDA
in the manner described previously. If he is afflicted

(by illness) or does not get the holy fire, he shall offer
the oblation in the waters. For water is (presided over
by) all the gods. Reciting, ‘I offer the oblation to all
gods, Svaha’, he shall tender the oblation and picking
up (a small portion of) the offered oblation which is
mixed with ghee, he shall eat this, as it is beneficial.
(In the case of the Kshatriyas and others not entitled
to renunciation) the rule is that they may seek
liberation) in the path of the brave (by courting death
in battle-field) or fast (unto death as a discipline), or
enter into water (to rise no more) or enter fire or
exhaustion). If he were afflicted (by illness) he may
renounce mentally or by speech (reciting mantras).
This is the path (of their renunciation).
3. A healthy person (if desiring to renounce the world)

in the due order (of the stages in life) shall perform
the shraddha ceremony unto himself and the fire-ritual
for ridding himself of passions (Viraja-homa). He
shall infuse the ritual fire to be symbolically present in
his person. His proficiency in the affairs of the world
and Vedic learning as well as the fourteen means of
action under his control (karanas) shall be transferred
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to his son (symbolically). In the absence (of a son) it

shall be done to a disciple; in his absence it shall be
transferred into his Atman. He shall then meditate on
Brahman as identical with his Self, pronouncing the
words ‘Brahman Thou (Art)’, ‘The sacrifice thou
(Art)’. The Veda-mother, the prop of Brahmanhood
and embodiment of the essence of all learning shall be
consigned into the waters reciting the three vyahritis
(Om Bhuh, etc.,) and the three vyahritis into the
letters a, u and m (of the Pranava). He shall then
ceremoniously sip water keeping his attention on that
(Pranava); pull out the tuft muttering the Pranava;
snap the sacred thread; discard the garment too on the
ground or in the waters; become unclad reciting the
mantra ‘Om Bhuh Svaha, Om Bhuvah Svaha and Om
Suvah Svaha’; meditate on his own form; again recite
mentally or in speech the Pranava and the vyahritis
separately and utter three times three the farewell
words, ‘I have renounced, I have renounced, I have
renounced’ in gentle, middling and sharp tones;
deeply engage in meditation on the Pranava and raise
his hand saying ‘Freedom from fear to all from me,
Svaha’. He shall then start for the north thinking over
the meaning of great scriptural texts such as ‘The
Brahman I Am’, ‘That Thou Art’ and proceed in the
unclad state. This is renunciation.
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ATHARVA-VEDA
If one is not entitled to this (way of renunciation), he

shall recite first the prayer of the house-holder and
then the texts ‘Freedom from fear to all beings, every
thing emanates from me, you are my friend and you
guard me. You are the (source of) strength. You are
the Vajra (weapon) of Indra which killed (the demon)
Vritra. Be a blessing to me. Prevent that which is a
sin’. Reciting this mantra preceded by the Pranava he
shall take up the emblematic bamboo staff and water
pot and wear the waist band, loin-cloth and a
discoloured (i.e. ochre coloured) garment; then
approach a good Guru, bow to him and receive from
the mouth of the Guru the great scriptural text 'That
Thou Art', preceded by the Pranava. Then he shall
wear a tattered garment or a bark-garment or a deer-
skin; avoid a landing place at a river side (for bathing,
to prevent mixing with crowds), moving up (a
staircase), and getting alms from a single house. He
shall bathe during the three prescribed periods, listen
to an exposition of the Vedanta and practise the
Pranava; be well established in the path of (realizing)
Brahman; merge his favourite desire in the Atman;
become free of ‘mine-ness’ and get established in the
Self; give up passion, anger, greed, delusion,
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intoxication, rivalry, false pride, pride, egotism,

intolerance, arrogance, desires, hatred, gloating,
impetuosity, ‘mine-ness’, etc.; possessed of wisdom
and dispassion he shall turn away from wealth and
women and possessing a pure mind he shall ponder
over the truths of all the Upanishads; guard bestowing
particular care his celibacy, non-possession, universe-
injuring attitude and truthfulness; conquer his senses
and be free from affection externally and internally;
secure alms for sustaining the body, like a harmless
cow, from members of the four castes excepting those
who are accursed and fallen; such a person is
considered worthy of realizing Brahman. He shall
view with equanimity at gain or loss (of alms) at all
times; eat food (secured as alms from many places)
like a bee, using the hand as a vessel; not increase fat
(but) become lean; feel that he is Brahman; approach
a village for (serving the preceptor). He shall, steady
in conduct, go about alone for eight months and shall
not journey as two (i.e. with a companion).
When he has attained sufficient good sense (i.e.

dispassion) he may become a Kutichaka or a
Bahudaka or a Hamsa or a Paramahamsa ascetic.
Reciting the respective mantras he shall discard in the
waters his waist-band, loin-cloth, staff and water
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ATHARVA-VEDA
vessel and move about unclad. He shall stay one night

in a village, three nights in a holy place, five nights in
a town and seven nights in a place of pilgrimage
(Kshetra). He shall be without a (fixed) abode, be
steady in mind, not resort to a fire-place (for warmth),
be free from emotions, discard both rituals and non-
rituals, receive alms for sustaining life alone with
equanimity at its gain or loss in the manner of a cow,
has his water vessel (only) in (the form of) a watering
place and his residence in a solitary place free from
trouble. He shall not think of gain or loss but be
interested in rooting out both good and bad actions;
sleep always on the floor; discard shaving, give up the
restriction of observing chaturmasya, interest himself
deeply in pure meditation, be averse to wealth,
women and city (life), behave like an insane person
although perfectly sane, possess no distinguishing
emblems or distinctive conduct, have no dreams as
day and night are the same to him and be attentive to
the path of deep meditation on Brahman in the form
of Pranava in investigating on the nature of the Self.
He who thus gives up his body by resorting to
renunciation is the Paramahamsa mendicant monk.
4. The god Brahma asked (Narayana): Lord, what is
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Brahma-Pranava ? (The Lord) Narayana replied: The

Brahma-Pranava consists of sixteen parts and it is
cognized in quadruples in the four states (waking,
etc.,). In the waking state there are the four states,
waking within waking, etc., (jagrat-jagrat); in the
dreaming state the four states are waking within
dreaming, etc., (svapna-jagrat); in deep sleep there are
the four states waking within deep sleep, etc.,
(susupti-jagrat); in the fourth state (turiya) there are
the four states waking within the Turiya, etc., (turiya-
jagrat). In the waking state of distributive pervasion
(vyashti) there is quadruplicity of vishva, namely,
vishva-vishva, vishva-taijasa, vishva-prajna and
vishva-turiya. In the dreaming state of distributive
pervasion there is quadruplicity of taijasa, namely
taijasa-vishva, taijasa-taijasa, taijasa-prajna and
taijasa-turiya. In the state of deep sleep of Prajna there
is quadruplicity, namely prajna-vishva, prajna-taijasa,
prajna-prajna and prajna-turiya. In the fourth state
(turiya) there is the quadruplicity of the turiya, namely
turiya-vishva, turiya-taijasa, turiya-prajna (and turiya-
turiya). These in due order make up the sixteen parts.
In the letter ‘a’ (of the Om – Aum) there is jagrat-
vishva, in the letter ‘u’ jagrat-taijasa, in the letter ‘m’
jagrat-prajna, in the ardha-matra (of Om) jagrat-
turiya, in the bindu svapna-vishva, in the nada svapna-
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taijasa, in the kala svapna-prajna, in the kalatita

svapna-turiya, in the shanti susupta-vishva, in the
shantyatita susupta-taijasa, in pashyanti turiya-prajna,
in para turiya-turiya. The four parts of jagrat pertain to
the letter ‘a’, the four parts of Svapna pertain to the
letter ‘u’, the four parts of Susupti pertain to the letter
‘m’, the four parts of turiya pertain to the ardha-matra.
This is the Brahma-Pranava. This is to be worshipped
by the Paramahamsa, Turiyatita and Avadhuta
ascetics. By this Brahman is illumined. (This is)
liberation in the disembodied state (Videha-mukti).
5. Lord, how is one without the sacred thread and tuft

a person who has discarded all (worldly) activities ?
How is he solely devoted to absorption in Brahman ?
How is he a Brahmana ? Thus the god Brahma asked
(Narayana). Lord Vishnu then replied: Oh child, he
who has knowledge of the non-dual Atman has the
real sacred thread (i.e. that knowledge itself is the
sacred thread). His deep absorption in meditation is
itself the tuft. This activity is (itself) the possession of
the sanctifying ring of holy grass (pavitra). He does
all actions, he is the Brahmana, he is deeply absorbed
in Brahman, he is the illumined being (deva), he is the
sage, he practises penance, he is the noblest, he is
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superior to all; know that he is I. In this world very

rare is the mendicant monk who is a Paramahamsa. If
there is one he is ever pure, he alone is the Purusha
(glorified) in the Veda. He who is a great man (maha-
purusha) has his mind resting in me. I too remain in
him alone. He is the ever-satisfied. He is free from the
(effects of) cold and heat, happiness and misery,
honour and dishonour. He puts up with insult and
anger. He is devoid of the six human infirmities
(hunger and thirst, sorrow and delusion, old age and
death), and is free from the six properties (of the body,
birth, existence, change, growth, decay and death). He
is without the intervention of (i.e. he is not
circumscribed by) the state of elderliness or
otherwise. Excepting the Self he sees nothing else.
Unclad (lit. clothed by the points of the compass),
bowing to none, not uttering Svaha (as he worships no
gods), not uttering Svadha (to propitiate the manes),
without the need to send back (gods as they have not
been invoked), free from blame and praise, not
resorting to mantras and rituals, not meditating on
other gods (than the supreme God), refraining from
aims and their absence, with all activities ceased,
firmly established in Consciousness consisting of
Existence, Knowledge and Bliss, being conscious of
the one supreme bliss, he ever meditates on the
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Brahma-Pranava (to the effect) that he is Brahman

alone and thus fulfils himself; such a one is the
Paramahamsa mendicant monk. Thus (ends) the
Upanishad.

auspicious;

worthy of worship !
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ATHARVA-VEDA
Here ends the Paramahamsa-Parivrajakopanishad,

included in the Atharva-Veda.
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100. Pasupata Brahmana

Upanishad

auspicious;

worthy of worship !
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ATHARVA-VEDA
Shiva, who is the Lord of all beings (Pasupathi), is

always witness for everything. The minds of all
people are controlled as well as sent to different topics
by Him only. The soul acts because of him. The words
talk because of Him. The eyes see shapes because of
Him. The ear hears everything because of Him. Even
other organs only perform the actions allotted to them
because of Him. This act of His is not due to the
nature but by illusion. Whatever has been taught as
“What is heard?”, to the beings, has been taught so by
Shiva who is Pasupathi and He gives the nature of
“What is heard?” to them. He enters the minds of
souls, sits there as its nature and gives it the position
of the mind. He is different from all things that are
known to us through organs. Of all that knowledge
taught to the different organs, He is the one who is
there taking suitable forms, and gives the being the
relevant experience. Therefore eyes, speech and other
organs do not go to His great self-shining form. That
shine of the soul, which is not due to its action, is due
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to the soul itself and not the organs. Suppose we

decide to do away with rules of logic, it can be told
that he who understands Brahman himself becomes
the great knower of Brahman.
This type of outside knowledge should be attained by

truth, penance and other rules of life dictated by
celibacy and by the paths shown by Vedanta. People
in whom there are no faults see realistic object of self
shine in their own body. Others do not see it. By
having a discipline in food habits, mental discipline
develops. By mental discipline, one gets wisdom. Step
by step. the problems in the mind are solved. By the
knowledge of the form of Brahman when the world
becomes that which should be enjoyed, he eats the
form which is he himself. There is nothing else except
oneself. The savant who knows Brahman, whenever
he sees the world does not see it as something
different from himself. This is the Upanishad.

auspicious;
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worthy of worship !
Here ends the Pasupata-Brahmanopanishad, as

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101. Prasna Upanishad

ears;

the earth)
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ATHARVA-VEDA
I-1: Sukesa, son of Bharadvaja; Satyakama, so of Sibi;

the grandson of Surya, born of the family of Garga;
Kausalya, so of Asvala; a scion of the line of Bhrigu,
born in Vidarbha; and Kabandhi, descendant of Katya
– all these, who were devoted to (the inferior)
Brahman, engaged in realising (the inferior) Brahman,
and intent on a search of the supreme Brahman,
approached with faggots in hand, the venerable
Pippalada with the belief, “This one will certainly tell
us all about It.”
I-2: To them the seer said, “Live (here) again for a

year in a fitting manner, with control over the senses
and with brahmacharya and faith. Then put questions
as you please. If we know, we shall explain all your
questions.”
I-3: After that Kabandhi, descendant of Katya, having
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approached (him) asked, “Venerable sir, from what

indeed are all these beings born ?”
I-4: To him he said: The Lord of all creatures became

desirous of progeny. He deliberated on (past Vedic)
knowledge. Having brooded on that knowledge, He
created a couple – food and Prana – under the idea,
“These two will produce creatures for me in
multifarious ways.”
I-5: The sun is verily Prana; and food is verily the

moon. Whatever is gross or subtle is but food. The
gross, as distinguished from that (subtle), is certainly
food (of the subtle).
I-6: Now then, the fact that the sun, while rising,
enters into the eastern direction, thereby it absorbs
into its rays all the creatures in the east. That it enters
into the south, that it enters into the west, that it enters
into the north, that it reaches the nadir and the zenith,
that it enters the intermediate points of the zodiac, that
it illumines all, thereby it absorbs all living things into
its rays.
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ATHARVA-VEDA
I-7: That very one rises up who is Prana and fire, who
is identified with all creatures, and who is possessed
of all forms. This very one, that has been referred to,
is spoken of by the mantra:
I-8: (The realisers of Brahman) knew the one that is

possessed of all forms, full of rays, endowed with
illumination, the resort of all, the single light (of all),
and the radiator of heat. It is the sun that rises – the
sun that possesses a thousand rays, exists in a hundred
forms and is the life of all creatures.
I-9: The year is verily the Lord of creatures. Of Him

there are two Courses, the Southern and the Northern.
As to that, those, who follow, in that way, the
sacrifices and public good etc., that are products of
action, conquer the very world of the moon. It is they
who come back. (Since this is so), hence these seers
of heaven, who are desirous of progeny, attain the
Southern Course. That which is the Course of the
Manes is verily food.
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ATHARVA-VEDA
I-10: Again, by searching for the Self through the

control of the senses, brahmacharya, faith and
meditation, they conquer the sun (by proceeding)
along the Northern Course. This is the resort of all
that lives; this is indestructible; this is fearless; this is
the highest goal, for from this they do not come back.
This is unrealisable (to the ignorant). Pertaining to this
here is a verse:
I-11: Some talk of (this sun) as possessed of five feet,

as the father, as constituted by twelve limbs, and as
full of water in the high place above the sky. But there
are these others who call him the omniscient and say
that on him, as possessed of seven wheels and six
spokes, is fixed (the whole universe).
I-12: The month verily is the Lord of all creatures.

The dark fortnight is His food, and the bright His
Prana. Therefore these seers perform the sacrifices in
the bright fortnight. The others perform it in the other.
I-13: Day and night are verily the Lord of all
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creatures. Day is surely His Prana and night is

certainly the food. Those who indulge in passion in
the day, waste away Prana. That they give play to
passion at night is as good as celibacy.
I-14: Food is nothing but the Lord of all creatures.

From that indeed issues that human seed. From that
are born all these beings.
I-15: This being so, those who undertake the well-

known vow of the Lord of all creatures, beget both
sons and daughters. For them alone is this world of
the moon in whom there are the vows and continence,
and in whom is found for ever avoidance of
falsehood.
I-16: For them is that taintless world of Brahman, in

whom there is no crookedness no falsehood, and no
dissimulation.
II-1: Next a scion of the line of Bhrigu, born in

Vidarbha, asked him, “Sir, how many in fact are the
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deities that sustain a creature ? Which among them

exhibit this glory ? Which again is the chief among
them ?”
II-2: To him he said: Space in fact is this deity, as also

are air, fire, water, earth, the organ of speech, mind,
eye and ear. Exhibiting their glory they say,
“Unquestionably it is we who hold together this body
by not allowing it to disintegrate.”
II-3: To them the chief Prana said, “Do not be

deluded. It is I who do not allow it to disintegrate by
sustaining it by dividing myself fivefold.” They
remained incredulous.
II-4: He appeared to be rising up (from the body) out

of indignation. As He ascended, all the others, too,
ascended immediately; and when He remained quite,
all others, too, remained in position. Just as in the
world, all the bee take to flight in accordance as the
king of the bees takes to his wings, and they settle
down as he does so, similarly, did speech, mind, eye,
ear, etc., behave. Becoming delighted, they (began to)
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praise Prana.
II-5: This one (i.e. Prana) burns as fire, this one is the
sun, this one is cloud, this one is Indra and air, this
one is the earth and food. This god is the gross and the
subtle, as well as that which is nectar.
II-6: Like spokes on the hub of a chariot wheel, are

fixed on Prana all things – riks, yajus, samas,
sacrifice, Kshatriya and Brahmana.
II-7: It is you who move about in the womb as the

Lord of creation, and it is you who take birth after the
image of the parents. O Prana, it is for you, who
reside with the organs, that all these creatures carry
presents.
II-8: You are the best transmitter (of libation) to the

celestials. You are the food-offering to the Manes that
precedes other offerings. You are the right conduct of
the organs that constitute the essence of the body and
are known as the Atharvas.
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ATHARVA-VEDA
II-9: O Prana, you are Indra. Through your valour you

are Rudra; and you are the preserver on all sides. You
move in the sky – you are the sun, the Lord of all
luminaries.
II-10: O Prana, when you pour down (as rain), then

these creatures of yours continue to be in a happy
mood under the belief, “Food will be produced to our
hearts’ content.”
II-11: O Prana, you are unpurified, you are the fire

Ekarsi, (you are) the eater, and you are the lord of all
that exists. We are the givers of (your) food. O
Matarisva, you are our father.
II-12: Make calm that aspect of yours that is lodged in

speech, that which is in the ear, that which is in the
eye, and that which permeates the mind. Do not rise
up.
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ATHARVA-VEDA
II-13: All this (in this world), as also all that is in

heaven is under the control of Prana. Protect us just as
a mother does her sons, and ordain for us splendour
and intelligence.
III-1: Then Kausalya, son of Asvala, asked him, “O

venerable sir, from where is this Prana born ? How
does He come into this body ? How again does He
dwell by dividing Himself ? How does he depart ?
How does He support the external things and how the
physical ?”
III-2: To him he said: You are putting super-normal

questions, since you are pre-eminently a knower of
Brahman. Hence I speak to you.
III-3: From the Self is born this Prana. Just as there

can be shadow when a man is there, so this Prana is
fixed on the self. He comes to this body owing to the
actions of the mind.
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ATHARVA-VEDA
III-4: As it is the king alone who employs the officers

saying, “Rule over these villages, and those ones”,
just so Prana engages the other organs separately.
III-5: He places Apana in the two lower apertures.

Prana Himself, issuing out of the mouth and nostrils,
resides in the eyes and ears. In the middle, however, is
Samana, for this one distributes equally all this food
that is eaten. From that issue out these seven flames.
III-6: This self (i.e. the subtle body) is surely in the

heart. There are a hundred and one of the (chief)
nerves. Each of them has a hundred (division). Each
branch is divided into seventy-two thousand sub-
branches. Among them moves Vyana.
III-7: Now then Udana, when it is in its upward trend,

leads to a virtuous world as a result of virtue, to a
sinful world as a result of sin and to the human world
as a result of both.
III-8: The sun is indeed the external Prana. It rises up
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ATHARVA-VEDA
favouring this Prana in the eye. That deity, that is in

the earth, favours by attracting Apana in a human
being. The space (i.e. air), that is within, is Samana.
The (common) air is Vyana.
III-9: That which if well known as luminosity, is

Udana. Therefore, one who gets his light
extinguished, attains rebirth together with the organs
that enter into (his) mind.
III-10: Together with whatever thought he had (at the

time of death), he enters into Prana. Prana, in
combination with Udana and in association with the
soul, leads him to the world desired by him.
III-11: The line of progeny of any man of knowledge

who knows Prana thus sustains no break. He becomes
immortal. Pertaining to this there occurs this mantra.
III-12: Having known the origin, coming, lodgement

and fivefold overlordship and the physical existence
of Prana, one achieves immortality. Having known,
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one achieves immortality.
IV-1: Then the grandson of Surya, born of the family

of Garga, asked him, “O adorable sir, which are the
organs that go to sleep in this person ? Which keep
awake in him ? Which is the deity who experiences
dream ? To whom occurs this happiness ? In whom do
all get merged?
IV-2: To him he said, O Gargya, just as all the rays of

the setting sun become unified in this orb of light, and
they disperse from the sun as it rises up again,
similarly all that becomes unified in the high deity, the
mind. Hence this person does not then hear, does not
see, does not smell, does not taste, does not touch,
does not speak, does not grasp, does not enjoy, does
not eject, does not move. People say, “He is sleeping.”
IV-3: It is the fires (i.e. the functions resembling fire)

of Prana that really keep awake in this city of the
body. That which is this Apana really resembles the
Garhapatya fire, Vyana resembles the fire,
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ATHARVA-VEDA
Anvaharyapacana. Since the Ahavaniya fire is

obtained from Garhapatya, which is the former’s
source of extraction, therefore Prana conforms to
Ahavaniya (because of its issuing out of Apana).
IV-4: Samana is the priest called Hota, because it

strikes a balance between exhalation and inhalation
which are but (comparable to) two oblations. The
mind is verily the sacrificer. The desired fruit Udana,
which leads this sacrificer every day to Brahman.
IV-5: In this dream state this deity (i.e. the mind)

experiences greatness. Whatever was seen, it sees
again; whatever was heard, it hears again; whatever
was perceived in the different places and directions, it
experiences again and again; it perceives all by
becoming all that was seen or not seen, heard or not
heard, perceived or not perceived, and whatever is
real or unreal.
IV-6: When that deity, (the mind), becomes

overwhelmed by (solar) rays (called bile), then in this
state the deity does not see dreams. Then, all that
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ATHARVA-VEDA
time, there occurs this kind of happiness in this body.
IV-7: To illustrate the point: As the birds, O good

looking one, proceed towards the tree that provides
lodging, just so all these proceed to the supreme Self.
IV-8: Earth and the rudiment of earth, water and the

rudiment of water, fire and the rudiment of fire, space
and the rudiment of space, the organ and object of
vision, the organ and object of hearing, the organ and
object of smell, the organ and object of taste, the
organ and object of touch, the organ and content of
speech, the hands and the object grasped, sex and
enjoyment, the organ of excretion and the excreta, the
feet and the space trodden, the mind and the content
of thought, understanding and the content of
understanding, egoism and the content of egoism,
awareness and the content of awareness, the shining
skin and the object revealed by that, Prana and all that
has to be held by Prana.
IV-9: And this one is the seer, feeler, hearer, smeller,

taster, thinker, ascertainer, doer – the Purusha
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ATHARVA-VEDA
(pervading the body and senses), that is a knower by

nature. This becomes wholly established in the
supreme, immutable Self.
IV-10: He who realises that shadowless, bodiless,

colourless, pure, Immutable attains the supreme
Immutable Itself. O amiable one, he, again, who
realises, becomes omniscient and all. Illustrative of
this there occurs this verse:
IV-11: O amiable one, he becomes all-knowing and

enters into all, who knows that Immutable wherein
merges the cognising Self – (the Purusha who is
naturally a knower) – as also do the organs and the
elements together with all the deities.
V-1: Next, Satyakama, son of Sibi, asked him, “O

venerable sir, which world does he really win thereby,
who among men, intently meditates on Om in that
wonderful way till death ?” To him he said:
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ATHARVA-VEDA
V-2: O Satyakama, this very Brahman, that is (known

as) the inferior and superior, is but this Om. Therefore
the illumined soul attains either of the two through
this one means alone.
V-3: Should he meditate on Om as consisting of one

letter he becomes enlightened even by that and attains
a human birth on the earth. The Rik mantras lead him
to the human birth. Being endued there with self-
control, continence, and faith he experiences
greatness.
V-4: Now gain, if he meditates on Om with the help of

the second letter, he becomes identified with the mind.
By the Yajur mantras he is lifted to the intermediate
space, the world of the Moon. Having experienced
greatness in the lunar world, he turns round again.
V-5: Again, any one who meditates on the supreme

Purusha with the help of this very syllable Om, as
possessed of three letters, becomes unified in the Sun,
consisting of light. As a snake becomes freed from its
Slough, exactly in a similar way, he becomes freed
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from sin, and he is lifted up to the world of Brahma

(Hiranyagarbha) by the Sama mantras. From this total
mass of creatures (that Hiranyagarbha is) he sees the
supreme Purusha that penetrates every being and is
higher than the higher One (viz. Hiranyagarbha).
Bearing on this, there occur two verses:
V-6: The three letters (by themselves) are within the

range of death. But if they are closely joined, one to
another, are not divergently applied to different
objects, and are applied to the three courses of action
– external, internal and intermediate – that are
properly resorted to, then the man of enlightenment
does not shake (i.e. remains undisturbed).
V-7: The intelligent know this world that is attainable

by the Rik mantras, the intermediate space achievable
by the Yajur mantras, and that which is reached by the
Sama mantras. The enlightened man attains that
(threefold) world through Om alone; and through Om
as an aid, he reaches that also which is the supreme
Reality that is quiet and beyond old age, death and
fear.
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ATHARVA-VEDA
VI-1: Then Sukesa, son of Bharadvaja, asked him,

“Venerable sir, Hiranyanabha, a prince of Kosala,
approached me and put this question, ‘Bharadvaja, do
you know the Purusha possessed of sixteen limbs ?’
To that prince I said, ‘I do not know him. Had I
known him why should I not have told you ? Anyone
who utters a falsehood dries up root and all. Therefore
I cannot afford to utter a falsehood. Silently he went
away riding on the chariot. Of that Purusha I ask you,
‘Where does He exist ?’”
VI-2: To him he (Pippalada) said: O amiable one, here

itself inside the body is that Purusha in whom
originate these sixteen digits (or limbs).
VI-3: He deliberated: “As a result of whose departure

shall I rise up ? And as a result of whose continuance
shall I remain established ?”
VI-4: He created Prana; from Prana (He created) faith,

space, air, fire, water, earth, organs, mind, food; from
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food (He created) vigour, self-control, mantras, rites,

worlds and name in the worlds.
VI-5: The illustration is this: Just as these flowing

rivers that have the sea as their goal, get absorbed
after reaching the sea, and their names and forms are
destroyed, and they are called merely the sea, so also
these sixteen parts (i.e. constituents) of the all-seeing
Purusha, that have Purusha as their goal, disappear on
reaching Purusha, when their names and forms are
destroyed and they are simply called Purusha. Such a
man of realisation becomes free from the parts and is
immortal. On this point there occurs this verse:
VI-6: You should know that Purusha who is worthy to

be known and in whom are transfixed the parts like
spokes in the nave of a chariot wheel, so that death
may not afflict you anywhere.
VI-7: To them he said, “I know this supreme Brahman

thus far only. Beyond this there is nothing.”
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VI-8: While worshipping him they said, “You indeed

are our father who have ferried us across nescience to
the other shore. Salutation to the great seers.
Salutation to the great seers.”

ears;

the earth)
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Here ends the Prasnopanishad, included in the

Atharva-Veda.
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102. Rama Rahasya

Upanishad
[This great Upanishad is in Atharvana Veda and is the

authoritative source of Lord Rama's worship
methods.]

auspicious;

worthy of worship !
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I salute that Lord Rama, who is the personification of

salvation, who is a great king, who is a great man and
who destroys all his enemies.
First Chapter
1-2. Great sages like Mudgala, Sandilya, Paingala,

Bikshu, Sanaka and Prahlada approached Lord
Hanuman, who was a great devotee of Vishnu and
asked him,
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3-4. “Which is the greatest principle among the four

Veda-s, 18 purana-s, 18 Smriti-s, Sastra-s, all
knowledge and among the great powers ruled by the
Sun and moon?”
5-6. He replied, “Hey, great sages and devotees of

Lord Vishnu! Please hear my words which cut of all
attachments, the greatest principle among these is the
principle of Brahma Taraka (OM). Rama is Para-
Brahma and supreme austerity, and Rama is the
Supreme Essence and Brahma Taraka.”
7. They all again asked, Lord Hanuman,”Please tell us

the angas (aspects) of Lord Rama.”
Lord Hanuman told, “Please understand that Lord

Ganesha, Goddess Saraswati, Goddess Durga, all the
Kshetra Palaka-s, Sun, Moon, Lord Narayana, Lord
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Narasimha, Lord Vasudeva, Lord Varaha, Lord

Lakshmana, Shatrughna, Bharata, Vibheeshana,
Sugreeva, Angada, Jambavanta and Pranava are the
angas of Lord Rama. Without these angas, Lord Rama
will not remove all roadblocks. They again asked,
“How will Brahmins and householders get the
capacity to recite Pranava?” He said, “All People
(even if they are not eligible to chant “Om”,) who
chant the six letter mantra would get the capacity to
meditate on Pranava. Those who chant silently the
mantra of Rama would get the same effect as
repeating the letter “Om”. After the name of Rishi,
Devata and meter, japa of the Rama mantra would
give the same effect as repetition of Pranava and
further he explained that Rama Himself has said that
pranava is a part of Rama mantra.
8. On another occasion answering Vibheeshana’s

question “How can your angas be made easy to
worship? Please tell me an easy way.”
Rama replied, “The japa of my name “Rama”
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removes all sins. Suppose some one is meditating on

my six lettered mantra or reads my Gita or thinks of
me with devotional fervor, he would get the same
effect. He would get rid of the five great sins, viz.
killing of father, killing of mother, killing of brothers,
killing of teachers, killing of husband or even other
well-known great sins, if one repeats my six lettered
mantra ten million times. He also would get the
immortal and ever lasting bliss.
Vibheeshana again asked him, “What would be the

way for people who are not capable of doing It.?”
Rama replied “they can either read my Gita, my

thousand names or meditate on my Viswa Roopa or
my 108 names, or repeat my name 100 times, or read
the king of stotras written by sage Narada, or read the
great prayer called mantra raja stavam written by
Hanuman, or read the prayer to Sita or daily pray to
me by reciting my name; they will doubtless attain
Me.”
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Here ends the First Chapter.
Second Chapter
The great sages led by Sanaka asked Hanuman again,

“Please tell us the mantra for meditating (or
worshipping) the Taraka Brahma Rama.”
Hanuman replied:
1. That king of mantra-s is the Ekakshara (one-

syllabled) which is the store house of fire, which is
Lord Vishnu who is lying down and which is Lord
Shiva who adorned with the crescent moon.
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2. Its sage is Brahma, meter is Gayatri, Deity is Lord

Rama, its anga is waxing half-Moon and its mind is
the soul of fire,
3. Its root is the Beeja Shakti and it has to be chanted

for fulfillment of desires.
[The prayer (dhyana sloka) for the mantra is:-]
He who sits on the lotus flower on the shores of river

Sarayu,
4. He who is black, seated on the throne of heroes,

who shines in the Jnana-Mudra that he shows, whose
left side is adorned by Sita and Lakshmana,
5. He who shines as their soul to those souls, who

pray to him, who is like the clear crystal, who is the
only source to those who wish for salvation,
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6. He who is the Paramatma to those thinkers, who

shines like the millions of Suns, who is like Narayana
residing in the nadi-s, who is digestive fire.
7. The king of mantras with two syllables (Rama)

would lead to fulfillment of all desires, and along with
the suffix of one letter, it becomes six different
mantras, [they are Om, Hrim, Srim, Klim, Aim and
Ram.]
8. These king of mantras consisting of three syllables

also will fulfill all desires.
9. The two four lettered mantras are Ramachandra and

Ramabhadra.
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10. These can be chanted with the rishi and others as

told before; Viswamithra is its Rishi, the meter is
pankti, Devatha is Ramabhadra, The Bheeja is
Shakthi.
11. This mantra should be invoked mentally in the

middle of the eye brows, head, navel, thighs and feet.
12. One should go to the middle of the forest and sit

under the Kalpa-Vriksha (wish-fulfilling or eternal
tree) and assume the posture of “Pushpalata”
(flowering creeper plant), do the anga nyasa and chant
the mantras,
13. With Lakshmana having arranged properly the

arrow and the Lord being fanned by Sita.
14. Dhyana mantra:- I salute that Rama, who has
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lustrous matted hair, who is bluish in colour, who is

surrounded by sages, who is being fanned by Janaki,
who is protected by Lakshmana holding an umbrella,
15. The one who killed Ravana, who is extremely

peaceful, and before whom stand Sugreeva and
Vibeeshana. For achieving victory one should chant
this sloka ten million times.
16. The five lettered mantra-s are formed by adding

the root letters for Manmatha, Durga, Saraswati and
Lakshmi at the beginning of the four lettered mantra,
[adding OM to make it six-syllabled] and lead to the
realization of the four Purushartha-s.
17. When each of the fifty mystic syllables of the

Sanskrit alphabet (nasalized), as well as the root
letters of Lakshmi, Saraswati, Manmatha and OM are
added as the first syllable several varieties of six
lettered mantras are formed.
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18. Chanting the four letter mantras by adding the root

letters of Sri, Maya and Manmatha as prefix and
suffix of the four and six letter mantras grants all ones
wishes.
19. Adding svaha, or hum phat or namah at the end, in

various combinations, make up the 18-lettered
mantra-s.
20. In these mantra-s, Brahma as sammohana shakti,

Dakshinamurty, Agastya, and Shiva are said to be the
ascetics, in that order.
21. The meter (chanda) is Gayatri, and the Deity is

Shri Rama. Or, Kama-bija at the beginning and
Vishvamitra the Rishi.
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22. The meter Gayatri of different deities and

Ramabhadra the ‘devata’. The shakti-bija is invoked
as before as with the 6-lettered mantra.
23. Touching on the top of the head, in the middle

between the eye-brows, heart, thighs, and feet, the
mantras are recited with bija-s and anga-nyasa.
24. Dhyana:
I worship Sri Rama,
Whose body shines with various ornaments,
Who is as brilliant as lightning,
Who assumes the Virasana posture,
Who shows jnana Mudra by one hand,
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Who keeps the other hand on his thigh,
And who wears the crown.
25. Then one should, with prostrations, recite

“Ramachandraya and Ramabhadraya Namah”, and the
king of seven lettered mantras and the fulfiller of all
wishes.
26. Eight lettered mantra: Adding OM at the

beginning to the two seven lettered mantras gives rise
to two eight lettered mantras. OM added to the four
lettered “Ramaya” and “Hum Phat svaha” is another 8
lettered mantra.
27. The Rishis and other adjuncts for the 8-lettered

mantra are the same as for the 6-lettered ones. Again,
the 8-lettered mantra also has Rama as the Rishi.
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28. The meter is Gayatri, the Deity is Rama, OM, the

pair of Shri bija-s, and Shakti bija and others are also
(added).
29. Thereafter one recites the mantra-s with the 6-

limbed nyasa, and recites Ramaya Namah with OM
and a pair of Shri-bija-s.
30. Shiva Rama Mantra: Glaum OM, Maya-bija

(heart-abiding) Ramaya Namah is recited again.
Shiva, Om, Rama mantra is the giver of all
excellence.
31. Sadashiva is spoken of as the Rishi, Gayatri as the

meter, and Shiva-OM-Ramachandra as the Deity.
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Dhyanam:
I worship that Rama,
Who has three eyes,
Who wears the crescent,
Who holds the trident,
Who is anointed all over by ash,
And who is with matted hair.
32. I worship the three eyed one,
Who is Abhirama, the pinnacle of beauty,
Who wears the crescent as ear ring,
And who holds the noose, the goad, the bow and the
arrow,
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34. Thus meditating, devoted wholly to recitation and

oblations one shall chant mantra-s one-hundred
thousand times, offering bilva leaves, fruits, flowers,
gingili seeds, and lotuses.
35. Rama Brahma Gayatri: Even the treasures and

powers, wished for by the celestials, come by
themselves, when the 8-lettered Raghava brahma-
gayatri (is chanted).
36. The Rishis knowing Shri-bija as my Shakti, chant

the mantra-s with the limbs, as viniyoga for its
adoration.
37. Dhyanam:
I worship that blue complexioned Rama,
Who wears the bracelet on upper arm and bangle,
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Which are studded with shining gems,
Who has the royal umbrella held over his head,
Who shines like millions of waxing moons,
Who sits in the hall of one thousand sixteen golden

pillars,
And who is surrounded by Bharata and others.
38. Rama Sharana Mantra: The chanting of “Ramam

sharanam mama” (i.e. Rama is my refuge) achieves
much more than many other mantras which lead with
difficulty to mere ephemeral gains and productive of
the misery of samsara due to the greed for the
transient fruits. This mantra gives the fruits of all of
them without the taint of greed and other defects.
There is also the 8-lettered mantra which is well-
known in seven-fold ways. It is Om added to the
seven lettered mantra.
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39. Other mantras with more letters: The 8-syllabled

mantra is (chanted) seven-fold ways. OM is added at
the beginning and end of the seven lettered (mantra).
40. Nine lettered mantra: This 9-lettered mantra is

offered like the 6-lettered one, to Sita in the beginning
and to the consort of Janaki at the end.
41. Ten lettered mantra: The 10-lettered mantra gives

all that is desirable wished-for fruits. The great
Vasishtha is the Rishi of this 10-lettered mantra; the
meter is Virat,
42. The Deity is Rama holding Sita’s hand; The

beginning bija Visarga is the shakti. With the anga-
nyasa for the wishes,
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43. The 10 lettered mantra is offered mentally to the

head, forehead, middle of the eye-brows, palate, ears,
heart, navel, thighs, knees, and feet.
44. Dhyanam:
I think of that Rama,
Who is in the city of Ayodhya,
Who is decorated by various gems,
Who sits under a golden canopy,
Whose doorways are decorated by mandara flowers,
45. Who is seated on a throne,
Surrounded by celestial vehicles,
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46. Who is praised by sages with reverence,
Who is adorned on the left by Sita,
Who is being served by Lakshmana,
47. Who is blue complexioned,
Who has a tranquil face,
And who is adorned by ornaments.
This mantra should be recited a hundred-thousand

times with exclusive devotion.
48. The form of Rama holding the bow in his hands

and Sita within. Brahma is the Rishi of the
10-lettered mantra. The meter is Virat,
49. The Deity is Rama, the slayer of demons. Rest of
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the worship is similar to the previous one. One should

remember Rama holding the bow and arrow.
50. Eleven lettered mantra: With the six-fold addition

of OM-Maya-Rama-Kama-Vac-sva- bija-s, and recite
the 10-lettered mantra for Rudra.
51. The remainder (ritual) is the same as for the 6-

lettered mantra, as regards nyasa and dhyana,
according to the wise. Of the 12-lettered mantra Sri
Rama is the Rishi;
52. The meter is jagati and Sri Rama the Deity; the
pranava is said to be the bija, kliim is Shakti, and hrim
is kilaka.
53. Reciting the mantra-s with the anga-nyasa, the rest

is performed as previously. Also to be added are OM,
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kiim and also Bharatagraja.
54. Twelve lettered mantra: This 12-lettered mantra

ends with Rama, kliim and svaha. OM Hrridbhagavate
Ramachandrabhadraya;
55. As before, the Rishi and dhyana, and [arna meter

(12-feet) or the 12 suryas??]; Jagati meter, and the
mantra-s with anga-nyasa.
56. Reciting the name Sri Rama and Jayarama

thereafter, the wise one says jaya jaya twice, Rama
who sheds joy on the mind.
57. Thirteen lettered mantra: The 13-lettered mantra

has the same Rishi and other adjuncts as before, the
fulfiller of all wishes. Repeating the phrase twice with
the anga-s and dhyana as before.
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58. Fourteen lettered mantra: When Om is added, the

mantra is 14-lettered. After chanting the 13-lettered,
one adds (the name) Rama;
59. Fifteen lettered mantra: This is the 15-lettered

wish-fulfilling tree (kalpa - bhuruhah). Add namah to
Sitapataye Ramaya hana hana;
60. Sixteen lettered mantra: Thereafter, the 16-lettered

ends with the kavacha and asthra. Of this, Agastya is
the Rishi, Brihati is the meter, and Rama is the Deity.
61. Ram is the bija, astra is shakti, and hum the kilaka.
The 10-15 lettered mantra-a are offered in sequence
with the anga-nyasa-s.
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62. Seventeen lettered mantra: Adding OM, the

mantra is 17-lettered. OM namo bhagavata Ram at the
end there-after.
63. Eighteen lettered mantra: Adding purushaya at the

end gives the 18-lettered mantra, with Vishvamitra as
the Rishi and gayatri meter and the Deity as Rama.
64. Nineteen lettered mantra: With the Kama bija, the

mantra is 19-lettered. OM namo bhagavate Ramaya is
to be recited.
65. Twenty lettered mantra: After uttering all the

mantra-s one asks for all auspiciousness. When svaha
is added the mantra is 20-lettered.
66. OM namo bhagavate Ramaya is to be recited.
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Then svaha for protection from dangers.
67. Twenty one lettered mantra: The 21-lettered

mantra fulfills all one’s wishes. OM Rama svabijaa
Dasharathaya thereafter.
68. Twenty two lettered mantra: Then one chants the

all-auspicious sitavallabhaya (to Sita’s consort). Then
this 22-lettered mantra.
69. Twenty three lettered mantra: OM namo

bhagavate viraramaya is chanted. Then softly, hana
hana svaha is recited.
70. The 23-lettered mantra is the slayer of all enemies.

Vishvamitra is the Rishi and Gayatri is the meter.
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71. The Deity is Vira Rama, bija-s and other

(adjuncts) are as before. The wise one after doing the
anga-nyasa of the mula-mantra in parts,
72. silently meditates on Rama, who has put the arrow

on the bow and facing Ravana, is holding the
thunderbolt in his hand and has ascended the chariot.
73. One recites OM namo bhagavate Shri Ramaya and

having said OM brahmane adds the words mam taraya
(protect me).
74. Twenty four lettered mantra: With nama OM

added, the mantra is 24-lettered. The bija-s and other
adjuncts are as before.
75. Kliim, OM, and namah and bhagavate

Ramachandraya thereafter, one says the word ‘all’.
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76. Twenty five lettered mantra: janavashyakaraya

(conquering people) svaha and kiim are to be recited
mentally. The 25-lettered mantra is to include
sarvavashyakara (conquering all).
77. Twenty six and twenty seven lettered mantra: With

OM added at the beginning, the mantra has 26 letters.
Adding OM at the end makes it 27-lettered.
78. OM namo bhagavate rakshoghnavishadaya

(obeisance to Bhagavan, slayer of demons),
sarvavighat nivaraya (protect from all obstacle), to be
repeated twice;
79. Twenty eight and twenty nine lettered mantra:

Adding svaha at the end makes this king of mantra-s
28-lettered. When joined with OM, it becomes 29-
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lettered.
80. Thirty and Thirty-one lettered mantra: Beginning

with sva-bija, is the 30-lettered. With OM at the end,
it has 31 letters.
81. O Ramabhadra the great archer! O Raghuvira the

best of kings, and slayer of Ravana! Grant me wealth!
82. The Rishi is Rama, meter is anushtubh, Ram bija,

yam shakti, are recited for the Ishta deity.
83. Nyasa of the mantra is done in the heart, on the

head, with the 5-lettered on the shikha, and of the 3-
lettered kavacha.
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84. For the eyes with the 5-lettered mantra, called the
astra. Holding the bow and arrow, blue-complexioned,
accompanied by Sugriva and Vibhishana.
85. After slaying Ravana, coming for the protection of

the three worlds; meditating on Rama in the heart, one
chants (the mantra) mentally a million times;
86. Then one utters the rama gayatri given by

‘dashrathaya vidmahe’, followed by ‘sita-vallabhaya
dhimahi,
87. tanno Ramah prachodayat’. [May we know the

son of Dasharatha; we meditate on Sita’s consort; may
Rama enlighten our intellect.]
88. For enchanting the earth and attain expertise in

love add “madana” (cupid) to the “Sri Rama“ along
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with the Bhija of Maya.
89. With 15-lettered and 12-lettered (mantra-s) and

also for the 16-lettered mantra one has to perform
anga-nyasa.
90. While chanting the bija-s, meditation, etc. for

these, the same sequence as for the 6-lettered mantra
has to be adhered. OM namo bhagavate
raghunandanaya.
91. Likewise, thereafter one recites ‘to

rakshoghnavishad’, and ‘madhura’ (sweet);
‘prasannavadanam’ (tranquil-faced), ‘amita-tejaseo (to
one of immeasurable brightness).
92. Thereafter, say namah (obeisance) to Balarama

and Vishnu, and recite mentally the 47 letters.
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93. Rishi is Brahma, meter is anushtubh, and deity is

Raghava. Seven time 17, with 6 Rudra-s, and the 6
limbs;
94. While Meditating on the 10-lettered mantra , one

chants it 100,000 times. It starts with “Shriyam Sita”,
followed by the six lettered mantra and ending with
“Swaha”.
95. The Rishi of this mantra is Janaka, meter is

Gayatri, deity is Sita Bhagavati, shrim is bija, and
namah is the shakti.
96. Sita is kilaka, viniyoga is done for the Ishta.

Reciting with prolonged accents at the beginning, the
6-limb nyasa is done.
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97. One should meditate on Rama at the center of the

hexagon (yantra), thinking in the mind him with his
body shining like gold, holding a lotus,and then look
at Rama as the final refuge.
98. For the Lakshmana mantra utter the sound lam

and bow to Lakshmana. For this (mantra) Agastya is
the Rishi, meter is Gayatri,
99. Deity is Lakshmana, lam is the bija and shakti is

namah; the 4 purushartha-s are the viniyoga.
100. Long ending sound with Ram as the bija is

recited with the 6-limbed nyasa. (Rama) with 2 arms,
personifying his body as of golden hue, and
resembling a lotus,
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101. For the Bharata mantra, he holding the bow and

arrow, wholly devoted to Rama as the Supreme, one
should utter the sound bha and bow to Bharata.
102. Rishi is Agastya, rest is done as before, to

Bharata the blue-hued one who is tranquil and serving
Rama whole-heartedly.
103. For the mantra of Shatrughna, recite “I worship

Kaikeyi’s brave son, holding the bow and arrow”;
utter the bija “sham” and ending with ‘shatrughnaya
namah’, the Rishi-s and other adjuncts as before and
the viniyoga for the control over enemies.
104. Two-armed, golden-bright, devoted to the service

of Rama, slayer of Lavanasura, I worship the son of
Sumitra.
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105. The mantra of Hanuman, “hrum hanumate” is the

king of mantra-s, of which Ramachandra is the Rishi,
and the other rituals to be done as previously.
106. One should meditate on the two-armed one who

is shining like gold, who is devoted to Rama’s service,
wearing the girdle of munja-grass and is the servant of
Rama.
Thus ends Second Chapter of Rama-rahasya

Upanishad.
Third Chapter
Sanaka and other ascetics asked Hanuman:

“O mighty son of Anjana! Tell us about the altar
(yantra) for the worship by the aforesaid mantra-s.”
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Hanuman replied:
“To begin with, the altar is six-sided (hexagonal) and

in the center is written the seed-letter (bijakshara) of
Rama (Ram), with shrim.
Below that in the second corner is the Sadhya (food

offering).
Above it on the sixth corner is the Sadhakam

(Constant devotion).
On the surrounding sides are the seed letters of Jiva-

Prana-Shakti.
Encircling all these is OM.
In the South-East, North-East, North-West, & South-

West, on the front corners, are kept the cooked rice.
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Then sequentially the Heart mantra-s viz Ram, rim,

rum, raim, raum, rah bija-akshara-,s the heart ‘astra
mantras’ are to be recited.
Behind the corners are the bija-akshara of Rama and

Maya, on the corners varaham hum; over this is the
Kama-bija (Ram) and surrounding it, is the Vac
(kiim).
Thereafter are three circles of eight leaves. On the

leaves, garlands of syllables in eight groups of six-
lettered mantras are inscribed.
Ending with five-lettered mantra.
On the face of each leaf the eight-lettered (mantras).
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Again, the 8-petalled lotus.
On the petals, the 8-lettered Narayana mantra. OM

namo Narayanaya
On the face of each petal shri bija.
Then the first round.
Then the 12-petalled.
On them, the 12-lettered Vasudeva mantra. (OM namo

bhagavate vasudevaya)
As well as on their fronts, in all directions. In a
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circular manner.
On the petals hum phat with the 12-lettered Rama

mantra – (OM namo bhagavate
ramachandraya .)
On the front of the petal, Maya bija (kiiM).
On the front of each in two circles – hram, sram,

bhram, bram, bhramam, shrum, jram. Then in a circle.
Thereafter, the 32-petalled.
On them, the king of mantra-s – Nrisimha anushtubh.
On front of these, the 8 vasu-s, 11 rudra-s, 12 aditya

mantra-s, along with OM and namo, in sequence, in
dative case.
Outside and surrounding is vashat.
Then the Bhupura of three lines.
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ATHARVA-VEDA
In 12 directions, adorned with the rashi-s (Zodiac

signs).
Abiding there the 8 naga-s (serpents).
In the 4 directions, the Narasimha bija.
In the intermediate directions, the Varaha bija.
This all-encompassing yantra fulfills all wishes and

grants liberation.
Beginning with the 1–lettered and ending with the 9-

lettered (mantra-s), this is the yantra and the tenth
becomes the avarana (covering for it).
One should worship Raghava, with ‘anga-nyasa’, in

the center of the hexagon.
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ATHARVA-VEDA
In the first round, the anga-nyasa is done at all the

corners.
At the root of the 8 petals, the initial cover of oneself.
Then the covering by Vasudeva and others.
At the base of the second 8-petals, the ‘cow covering’.
Then covers of Hanuman and other.
For the 12-petalled, Vasishtha covering.
2039
ATHARVA-VEDA
For the 16-petalled, the blue lotus covering.
For the 32-petalled, Dhruva covering.
In the Bhupura, Indra covering.
Outside this is the vajra covering.
Offering thus, one should silently chant.
Now, the altar is described for the mantras starting

with 10 syllables and ending with 32 syllables.
First the hexagon.
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ATHARVA-VEDA
In its center the name of the ‘ishta’.
Thus surrounded by Kama bija.
The remaining nine surround this.
At the six corners, the 6-fold anga-nyasa, in the front

and back of the intermediate directions (S-E, N-E, N-
W, S-W).
On the face, the Shri-Maya (bija)
In the corners, krodha.
Then the first round.
Then the 8-petals; on the petals, garlands of syllables,

in multiples of 6. In a circular manner.
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ATHARVA-VEDA
Surrounding this, in all directions.
Outside this the Bhupura, with 8 spear-points.
In all directions, Narasimha and Varaha.
This is the Great Yantra.
Adhara-shakti (basic power) is the seat of Vishnu’s

worship.
The first round is of anga-nyasa.
In the center, Rama.
On the left, Sita.
In their front, the bow and the arrow.
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ATHARVA-VEDA
At the base of the 8 petals, two avarana-s of

Hanuman.
The third avarana of cow.
Fourth of Indra.
Fifth of Vajra.
Thus worshipping the yantra with devotion, one

should recite the 10-lettered and other mantra-s.
Thus ends the Third Chapter of Rama-Rahasya

Upanishad.
Fourth Chapter
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ATHARVA-VEDA
Sanaka and other ascetics asked Hanuman: ”Describe

the ritual for recitation of Rama mantras.“
Hanuman replied, “The one who intends to recite this
mantra should follow the following procedures:
1. He should bathe thrice a day.
2. He should take only sathvic foods like milk, roots,

fruits or naivedya (rice pudding offered to the God)
3. He should follow the prescribed Karmas of the

stage of his life (Brahmachari, Grahastha, Vanaprastha
or Sanyasi)
4. He should give up the six negative emotions like

anger, jealousy etc.
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ATHARVA-VEDA
5. He should observe purity and practice dispassionate

speech.
6. He should also observe dispassionate action and

show respect to all women.
7. He should observe celibacy and sleep on the bare

ground.
8. He should not have any desires.
9. He should be devoted to his teacher.
10. He should scrupulously observe bath, worship,

recitation, meditation and oblation to the fire.
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ATHARVA-VEDA
11. He should meditate with utmost concentration on

Rama as instructed by his teacher.
12. He should invoke the sun, moon, Teacher, lamp,

cow, Brahmin, etc.
13. The ascetic doing this japa should sit on a tiger

skin and adopt postures prescribed like the
Swasthikasana in rotating sequence.
14. He should seat himself below plants like Thulasi

or trees like Parijata, Bilwa etc.
15. He should count using a rosary whose beads are

either made of thulasi plant or use rudraksha.
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ATHARVA-VEDA
16. The counting should be done mentally using the

beads and should be one hundred thousand times at
the altar of Maha Vishnu.
17. Tharpana should be offered after every ten total

count. After ten counts offer rice pudding, pour over it
clarified butter made from cow’s milk and eat what
remains after the next tenth portion.
18. After this along with chanting flowers have to be

offered along with the chanting of moola mantra,.
The ascetic who does this japa becomes liberated in

life and the supernatural powers follow him like a
bride follows her groom.
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ATHARVA-VEDA
This Rama-mantra is not only a means to liberation,

but if you remember me who am Rama’s servant, it
will ensure success in these worldly affairs too.
To the one who for ever remembers Rama with total

devotion as the final refuge of the mind, I am
empowered to fulfill all their chosen wishes.
Towards the task of fulfillment of the wishes of the

devotees of Rama, I – as an expert in carrying out
Rama’s commands - am always wholly alert.
Thus ends the Fourth Chapter of Rama-rahasya

Upanishad.
Fifth Chapter [Conclusion]
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ATHARVA-VEDA
Sanaka and other ascetics asked Hanuman: “ Tell us

the meaning of Sri Rama mantra”.
Hanuman replied: “Among the Rama mantras the 6-

lettered is the king among them all; though as
mentioned earlier they exist as one-, or two-, or three,
or four, or five syllables or even as six-, or seven-, or
eight, or even as many more syllables. Lord Shiva
knows in essence the glory of the six-syllables
(mantra);
[ shri Ramah sharanam mama! ].
The true meaning of the king among the Rama

mantras, as well as of the eight-lettered Narayana and
five-lettered Shiva mantras, is spoken of as thus:
Where yogi-s revel in the 2 syllable mantra viz. ‘Ra
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ATHARVA-VEDA
ma’ where the ra syllable denotes fire wherein abides

illumination.
Its nature as Existence-Consciousness-Bliss is

regarded as the supreme meaning, the consonant
denoting the unchanging Brahman, and the syllable
the energy of manifestation.
Know that Consonants joined to Syllables are used in

breathing; the sound ‘r’, of the nature of light, is
therefore used in action.
The sound ‘ma’, is known as ‘maya’ indicating

prosperity; being itself the seed-letter (bijakshara) is
also equal to Brahman itself.
With the ‘bindu’ (anusvara), the Purusha takes on the

form of Shiva-Sun-Moon, the flame as the crest, and
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ATHARVA-VEDA
the sound as the Prakriti.
Both Purusha and Prakriti jointly are considered as

Brahman; the bindu, sound and the indwelling seed-
letter as Fire and digits of the Moon.
Fire and OM by their very nature abide in the seed-

syllables of Rama, just as the great tree in the
mundane life is contained in its seed.
Similarly, in the seed-syllables Rama, is contained this

whole moving and unmoving world. The name Rama
is thus regarded as the seed with both these meanings.
When freed of the Maya-seed (kiim), the Supreme

Spirit is said to exist (alone). This grants liberation to
aspirants, and the ‘ma’ sound is regarded as the
liberator.
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ATHARVA-VEDA
Formless ‘ma’ in Rama is the grantor of enjoyment

and liberation.The first letter ‘ra’ stands for the term
‘tat’ (That), and ‘ma’ stands for the term ‘tvam’ (You).
The wise knower of Truth declare that the confluence

of the above two terms end in the meaning ‘asi’ (Are).
The word ‘namah’ has the meaning of tvam (you) and
tat is denoted by the word Rama.
When used in the dative case (Ramaya), the meaning

asi (are) is indicated in the mantra.
Wherefore, the sentence ‘tattvamasi’ grants the unitive

salvation.
Therefore, this (mantra) giver of enjoyment and

liberation surpasses the afore-said sentence
(tattvamasi). All embodied human beings are qualified
for this mantra.
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ATHARVA-VEDA
For those desiring liberation, the dispassionate ones,

as well as house-holders and in all stages of life,
constant meditation of OM, and especially for
ascetics, is enjoined; for the knower of the meaning of
Rama-mantra doubtless become liberated while alive.
One who studies this Upanishad becomes sanctified

by fire, purified by air, is freed from the sin of
consuming intoxicants or of theft of gold or of the
slaying of a Brahmin.
One who recites the Rama-mantra repeatedly merges

in Ramachandra himself.
Therefore, this sacred hymn: Those whoever say “I

am Rama in essence”, will not feel any want in this
life, and without a doubt is Rama Himself”.
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ATHARVA-VEDA
This is the Truth. This is the Upanishad.

auspicious;

worthy of worship !
2054
ATHARVA-VEDA
Here ends the Rama-Rahasyopanishad, as contained

2055
ATHARVA-VEDA
103. Rama Tapaniya

Upanishad

auspicious;
worthy of worship !
I. Rama Poorva Tapaniya Upanishad

auspicious;
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ATHARVA-VEDA
worthy of worship !
The Tatva (principle/philosophy) of Rama exists in

this world, with his life showing the way to live, with
his name showing the way of ethereal knowledge, and
also blessing all those who meditate or worship it with
wealth and renunciation.
The word ‘Rama’ on which yogis devote themselves

is immeasurable and forever joyful and indicates Para
Brahman itself.
The body has been ascribed to Para Brahman which is

holy, without any second, which does not have any
blemishes and which is bodiless, so that the
worshippers are shown the path. 1
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ATHARVA-VEDA
Similar to the whole banyan tree existing in the seed

of the banyan tree, the entire world exists in the seed
“Rama”. 2
Rama when incarnated shone along with Sita, who is

nature herself, like the moon shining with its
moonlight. He who was born to Mother Kousalya,
was black in colour, wore yellow silk, had his hair
made up, wore ear studs and chains of precious
stones, had in his hand the bow, had two hands, had a
very pleasant smiling face and was heroic and blessed
with victory and ruled with the help of eight ministers
lead by Drishti. He was keeping the Parameshwari
who was the mother of the world, who was nature,
who had two hands, who was well made up and was
holding lotus flower in her hand, on his lap and lightly
embracing her. 3
He with Sita formed a triangle with Lakshmana who

was holding a bow in his hand and was golden in
colour. The devas approached him who was sitting
below “the wish giving tree” in the form of a triangle
and prayed, “Our salutations to you, who is
personification of passion and illusion and also a god
primeval to Vedas. Our salutations to the Raghu
Veera, who killed Ravana, who is drowned in joy by
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ATHARVA-VEDA
keeping Goddess Lakshmi on his chest, who is the

personification of all souls, who is an ornament to the
body of Janaki (daughter of Janaka), who killed
Rakshasas, who is very handsome and who is
personification of all that is good.” 4
The devas further told “Hey, the killer of Ravana,

please give us your protection and your grace.” Then
they were with him and became very happy. 5
On his left with Satrugna, on his right with Bharata

and on his front Hanuman who was listening to his
advices, there was another triangle. Below Bharata
was Sugreeva and below him was Vibheeshana.
Behind him Lakshmana was holding an umbrella and
below him Vibheeshana and Sugreeva were holding
fans made of palm leaves. This was another inverted
triangle. So the long armed Lord Rama who was
shining was meditating in between this figure with six
vertices. This is the first row surrounding him. The
second is surrounded by Vasudeva and others (Santhi,
Sankarshana, Sree Pradyumna, Saraswathi, Anirudha
and Rathi) as well as fire and others in different
directions.
Third is surrounded by Hanuman, Sugreeva, Bharata,
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ATHARVA-VEDA
Vibheeshana, Lakshmana, Angada, Jambhavan,

Satrugna as well as Drushti, Jayantha, Vijaya,
Surashtra, Rashtra Vardhana, Ashoka, Darmapala and
Sumandra.
Fourth is surrounded by the 10 dig-balakas (protectors

of directions) viz., Indra, Agni (fire God), Yama (god
of death), Nirruthi, Varuna, Chandra, Isana, Brahma
and Anantha.
Fifth is beyond the Dig-balakas and consists of their

principal arms viz., Vajra, Shakthi, Danda, Vara, Pasa,
Angusa, Gada, Soola, Madma and chakra; these
should be worshipped.
Sixth: After the arms, Neela and other monkeys.

Vasishta, Vamadeva and other sages worship him. He
should be meditated and worshipped. 6
Thus worship Sri Rama who has the form which is the
foundation of this world and who is forever joyful. All
people who worship him as the one carrying mace,
sword, conch and lotus and who is known as the one
who removes births and deaths will attain salvation.
Thus ends the Sri Rama Poorva Tapaniya Upanishad.
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ATHARVA-VEDA
II. Rama Uttara Tapaniya Upanishad

the mind;
Veda to me.
day
That protect me;
speaker.
In Varanasi Lord Shiva did Japa (chanted) of the

Rama Mantra. Pleased because of this, Sri Rama told
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ATHARVA-VEDA
Lord Sankara as follows:
In this temple (city) whoever worships me with

devotion, I would help him get rid of sins like Brahma
Hathi (killing of a Brahmin). Those of them who get
the six letter mantra (Ram Ramaya NamaH) either
from you or Brahma or his disciple line, would live
with mastery over the mantra or attain salvation. At
the time of death, if you tell this mantra in their ears,
they would get salvation. 1
Brahma then thought in his mind about that Maha

Vishnu, who is the foundation of this world, who is
that Narayana, who does not have any deficiencies
and who is that Parameshwara, who is of the form of
Para Brahman and who is full of complete joy and
then worshipped him as follows: 2
Om! He who is Ramachandra is verily the God. He is

the ‘non-dual soul of great happiness’. I salute him
again and again in earth, bhuvar loka and Suvar loka.
3.1
This is followed by the repetition of the mantra 47

times with modification of the words with in quotes
viz. “non-dual soul of great happiness’.
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ATHARVA-VEDA
Only this portion is being translated below. This

should be appropriately replaced in the mantra. 3.1
Far-flung and wide soul of the senses; 3.2
Nectar of happiness of Brahma; 3.3
One who makes us cross the birth and death; 3.4
One who is the soul of Gods like Vishnu and Indra;

3.5
One who is all Vedas, all Shakhas (branches), all

Sankhyas and all Puranas (epics); 3.6
One who is the soul of all beings; 3.7
One who is the inner soul of all beings; 3.8
One who is the perception of Devas, Asuras and

Human beings; 3.9
One who has taken the ten incarnations like fish,

tortoise etc; 3.10
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ATHARVA-VEDA
One who is the soul; 3.11
One who is soul of the inner consciousness; 3.12
One who is God of death; 3.13
One who is the destroyer; 3.14
One who is the death; 3.15
One who is the nectar; 3.16
One who is the five great elements; 3.17
One who is the soul of moving and unmoving; 3.18
One who is the five fires; 3.19
One who is the seven Vyahruthis; 3.20
One who is learning; 3.21
One who is Goddess Saraswati; 3.22
One who is Goddess Lakshmi; 3.23
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ATHARVA-VEDA
One who is Goddess Parvati; 3.24
One who is the daughter of Janaka; 3.25
One who is the three worlds; 3.26
One who is the Sun; 3.27
One who is the moon; 3.28
One who is the stars; 3.29
One who is the nine planets; 3.30
One who is the eight protectors of directions; 3.31
One who is the eight Vasus; 3.32
One who is the eleven Rudras; 3.33
One who is the twelve suns; 3.34
One who is the past and future; 3.35
One who is the Supreme Being beyond the

Brahmanda (universe); 3.36
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ATHARVA-VEDA
One who is Hiranyagarbha; 3.37
One who is nature; 3.38
One who is the letter Om; 3.39
One who is half portion of Pranava; 3.40
One who is the greatest Purusha (man); 3.41
One who is the great God; 3.42
One who is a great deva; 3.43
One who is Lord Vishnu; 3.44
One who is the Paramatma; 3.45
One who is the scientific soul; 3.46
One who is the soul which is forever in eternal bliss.

3.47
The great God would be pleased with the one who

worships the Lord of Lords daily by these 47
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ATHARVA-VEDA
mantras .The one who worships the Lord of Lords

with this mantra will see him in person. He would
attain a deathless state. He will attain the deathless
state.
Thus ends the Sri Rama Uttara Tapaniya Upanishad.

auspicious;

worthy of worship !
2067
ATHARVA-VEDA
Here ends the Rama-Tapaniyopanishad, as contained

* This Upanishad is of two parts viz., Poorva

Tapaniya and Uttara Tapaniya.
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ATHARVA-VEDA
104. Sandilya Upanishad

auspicious;

worthy of worship !
2069
ATHARVA-VEDA
CHAPTER - I
1. Sandilya questioned Atharvan thus: "Please tell me

about the eight Angas (parts) of Yoga which is the
means of attaining to Atman".
Atharvan replied: "The eight Angas of Yoga are Yama,

Niyama, Asana, Pranayama, Pratyahara, Dharana,
Dhyana and Samadhi. Of these, Yama is of ten kinds;
and so is Niyama. There are eight Asanas. Pranayama
is of three kinds; Pratyahara is of five kinds; so also is
Dharana. Dhyana is of two kinds and Samadhi is of
one kind only. Under Yama (forbearance) are ten:
Ahimsa, Satya, Asteya, Brahmacharya, Daya, Arjava,
Kshama, Dhriti, Mitahara and Saucha. Of these,
Ahimsa is the not causing of any pain to any living
being at any time through the actions of one’s mind,
speech, or body. Satya is the speaking of the truth that
conduces to the well-being of creatures, through the
actions of one’s mind, speech, or body. Asteya is not
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ATHARVA-VEDA
coveting of another’s property through the actions of

one’s mind, speech, or body. Brahmacharya is the
refraining from sexual inter-course in all places and in
all states in mind, speech or body. Daya is kindliness
towards all creatures in all places. Arjava is the
preserving of equanimity of mind, speech, or body in
the performance or non-performance of the actions
ordained or forbidden to be done. Kshama is the
bearing patiently of all pleasant or unpleasant things,
such as praise or blow. Dhriti is the preserving of
firmness of mind during the period of gain or loss of
wealth or relatives. Mitahara is the taking of oily and
sweet food, leaving one-fourth of the stomach empty.
Saucha is of two kinds, external and internal. Of
these, the external is the cleansing of the body by
earth and water; the internal is the cleansing of the
mind. This (the latter) is to be obtained by means of
the Adhyatma-Vidya (Science of Self).
2. Under Niyama (religious observances), are ten,

viz., Tapas, Santosha Astikya, Dana, Ishvarapujana,
Siddhanta-Sravana, Hrih, Mati, Japa and Vrata. Of
these Tapas, is the emancipation of the body through
the observances of such penances as Krichchhra,
Chandrayana, etc., according to rules. Santosha is
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ATHARVA-VEDA
being satisfied with whatever comes to us of its own

accord. Astikya is the belief in the merits or demerits
of actions as stated in the Vedas. Dana is the giving
with faith to deserving persons, money, grains, etc.,
earned lawfully. Ishvarapujana is the worshipping of
Vishnu, Rudra, etc., with pure mind according to
one’s power. Siddhanta-Sravana is the inquiry into the
significance of Vedanta. Hrih is the shame felt in the
performance of things contrary to the rules of the
Vedas and of Society. Mati is the faith in the paths laid
down by the Vedas. Japa is the practising of the
Mantras into which one is duly initiated by his
spiritual instructor and which is not against (the rules
of) the Vedas. It is of two kinds – the spoken and the
mental. The mental is associated with contemplation
by the mind. The spoken is of two kinds – the loud
and the low. The loud pronunciation gives the reward
as stated (in the Vedas): (while) the low one (gives) a
reward thousand times (that). The mental (gives) a
reward a Crore (of times that). Vrata is the regular
observance of or the refraining from the actions
enjoined or prohibited by the Vedas.
3. Asanas (the postures) are (chiefly) eight, viz.,

Svastika, Gomukha, Padma, Vira, Simha, Bhadra,
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ATHARVA-VEDA
Mukta and Mayura. Svastika is the sitting at ease with

the body erect, placing each foot between the thighs
and knees of the other.
4. Gomukha is (the sitting at ease with the body erect)

placing the hollow of the left foot under the side of the
right posteriors and the hollow of the right foot under
the side of the left posteriors, resembling Gomukha
(cow’s face).
5. Padma is (the sitting at ease with the body erect)

placing the back of each foot in the thigh of the other,
the right hand grasping the right toe and the left hand
to left toe. This, O Sandilya, is praised by all.
6. Vira is the sitting at ease (with the body erect),

placing one foot on the thigh of the other and the other
foot underneath the corresponding (opposite thigh).
7-8. Simha is (the sitting at ease with the body erect)

pressing the right side (of the thigh) with the hollow
of left heel and vice versa. Rest your hands on the
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ATHARVA-VEDA
knees, spread out the fingers, open your mouth and

carefully fix your gaze on the tip of your nose. This is
always praised by the Yogins.
9. Siddha is (the sitting at ease with the body erect)

pressing the perineum with the left heel and placing
the heel of the right foot above the genital organ,
concentrating the mind between the two eyebrows.
10. Bhadra is (the sitting at ease with the body erect)

pressing the two ankles of the two feet firmly together
against the Sivini (viz., lower part of the seed) and
binding the knees firmly with the hands. This is the
Bhadra which destroys all diseases and poisons.
11. Mukta is (the sitting at ease with the body erect)

pressing with the left heel the right side of the tender
part of the Sivini and with the right heel the lest side
of the tender part of the Sivini.
12-13. Mayura (lit., peacock): Rest your body upon

the ground with both palms and place your elbows on
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ATHARVA-VEDA
the sides of the navel, lift up the head and feet and
remain like a stick in the air, (like the plant balance in
gymnastics). This is the Mayura posture which
destroys all sins.
14. By these, all the diseases within the body are

destroyed; all the poisons are digested. Let the person
who is unable to practise all these postures betake
himself to any one (of these) which he may find easy
and pleasant. He who conquers (or gets mastery over)
the postures - he conquers the three worlds. A person
who has the practice of Yama and Niyama should
practise Pranayama; by that the Nadis become
purified."
15. Then Sandilya questioned Atharvan thus: "By

what means are the Nadis purified ? How many are
they in number ? How do they arise ? What Vayus
(vital airs) are located in them ? What are their seats?
What are their functions? Whatever is worthy of being
known in the body, please tell me". To that Atharvan
replied (thus): "This body is ninety-six digits in
length. Prana extends twelve digits beyond the body.
He who through the practice of Yoga reduces his
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ATHARVA-VEDA
Prana within his body to make it equal to or not less

than the fire in it becomes the greatest of the Yogins.
In men, the region of fire which is triangular in form
and brilliant as the molten gold is situated in the
middle of the body. In four-footed animals, it (fire) is
quadrangular. In birds, it is round. In its (the region of
life’s) centre, the purifying, beneficial and subtle
flame is situate. Two digits above the anus and two
digits below the sexual organ is the centre of the body
for men. For four-footed animals, it is the middle of
the heart. For birds, it is the middle of the body. Nine
digits from (or above) the centre of the body and four
digits in length and breadth is situated an oval form.
In its midst is the navel. In it, is situated the Chakra
(viz., wheel) with twelve spokes. In the middle of the
Chakra, the Jiva (Atman) wanders, driven by its good
and bad deeds. As a spider flies to and fro within a
web of fine threads, so Prana moves about here. In
this body, the Jiva rides upon Prana. Lying in the
middle of the navel and above it, is the seat of
Kundalini. The Kundalini Sakti is of the form of eight
Prakritis (matter) and coils itself eight ways or
(times). The movement of Vayus (vital airs) checks
duly the food and drink all round by the side of
Skandha. It closes by its head (the opening of) the
Brahmarandhra and during the time of (the practice
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ATHARVA-VEDA
of) Yoga is awakened by the fire (in the Apana); then

it shines with great brilliancy in the Akasa of the heart
in the shape of wisdom. Depending upon Kundalini
which is situated in the centre, there are fourteen
principal Nadis (viz.,) Ida, Pingala, Susumna,
Sarasvati, Varuni, Pusha, Hastijihva, Yasasvini,
Visvodhari, Kuhuh, Sankhini, Payasvini, Alambusa
and Gandhari. Of them, Susumna is said to be the
sustainer of the universe and the path of salvation.
Situated at the back of the anus, it is attached to the
spinal column and extends to the Brahmarandhra of
the head and is invisible and subtle and is Vaishnavi
(or has the Sakti force of Vishnu). On the left of
Susumna is situated Ida and on the right is Pingala.
The moon moves in Ida and the sun in Pingala. The
moon is of the nature of Tamas and the sun of Rajas.
The poison share is of the sun and the nectar of the
moon. They both direct (or indicate) time and
Susumna is the enjoyer (or consumer) of time. To the
back and on the side of Susumna are situate Sarasvati
and Kuhuh respectively. Between Yasasvini and
Kuhuh stands Varuni. Between Pusha and Sarasvati
lies Payasvini. Between Gandhari and Sarasvati is
situated Yasasvini. In the centre of the navel is
Alambusa. In front of Susumna there is Kuhuh, which
proceeds as far as the genital organ. Above and below
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Kundalini is situated Varuni, which proceeds

everywhere. Yasasvini which is beautiful (or
belonging to the moon), proceeds to the great toes.
Pingala goes upwards to the right nostril. Payasvini
goes to right ear. Sarasvati goes to the upper part or
the tongue and Sankhini to the left ear, (while)
Gandhari goes from the back of Ida to the left eye.
Alambusa goes upwards and downwards from the root
of the anus. From these fourteen Nadis, other (minor)
Nadis spring; from them springing others and from
them springing others; so it should be known. As the
leaf of the Asvattha tree (ficus religiosa) etc., is
covered with minute fibres so also is this body
permeated with Nadis.
"Prana, Apana, Samana, Udana, Vyana, Naga, Kurma,

Krikara, Devadatta and Dhananjaya these ten Vayus
(vital airs) move in all the Nadis. Prana moves in the
nostrils, the throat, the navel, the two great toes and
the lower and the upper parts of Kundalini. Vyana
moves in the ear, the eye, the loins, the ankles, the
nose, the throat and the buttocks. Apana moves in the
anus, the genitals, the thighs, the knees, the stomach,
the seeds, the lions, the calves, the navel and the seat
of the anus of fire. Udana lives in all the joints and
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also in the hands and legs. Samana lives, permeating

in all parts of the body. Along with the fire in the
body, it causes the food and drink taken in, to spread
in the body. It moves in the seventy-two thousand
Nadis and pervades all over the body along with the
fire. The fire Vayus beginning with Naga go towards
the skin, the bones, etc. The Prana which is in the
navel separates the food and drink which is there and
brings about the Rasas (juices) and others. Placing the
water above the fire and the food above (or in) the
water, it goes to the Apana and along with it, fans up
the fire in the centre of the body. The fire thus fanned
up by the Apana gradually increases in brightness in
the middle of the body. Then it causes through its
flames the water which is brought in the bowels by
the Prana to grow hot. The fire with the water causes
the food and conditions, which are placed above, to be
boiled to a proper degree. Then Prana separates these
into sweat, urine, water, blood, semen, the faeces and
the like. And along with the Samana, it takes the juice
(or essence) to all the Nadis and moves in the body in
the shape of breath. The Vayus excrete the urine, the
faeces, etc., through the nine openings in the body
which are connected with the outside air. The
functions of Prana are inspiration, expiration and
cough. Those of Apana are the excretion of the faeces
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and the urine. Those of Vyana are (such actions as)

giving and taking. Those of Udana are keeping the
body straight, etc. Those of Samana are nourishing the
body. Those of Naga are vomiting, etc.; of Kurma, the
movement of the eyelids; of Krikara, the causing of
hunger, etc., of Devadatta, idleness, etc., and
Dhananjaya phlegm.
Having thus acquired a thorough knowledge of the

seat of the Nadis and of the Vayus with their
functions, one should begin with the purification of
the Nadis.
16. A person possessed of Yama and Niyama,

avoiding all company, having finished his course of
study, delighting in truth and virtue, having conquered
(his) anger, being engaged in the service of his
spiritual instructor and having been obedient to his
parents and well instructed in all the religious
practices and the knowledge of his order of life,
should go to a sacred grove abounding in fruits, roots
and water. There he should select a pleasant spot
always resounding with the chanting of the Vedas,
frequented by the knowers of Brahman that persevere
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in the duties of their orders of life and filled with

fruits, roots, flowers and water. (Else) either in a
temple or on the banks of a river or in a village or in a
town, he should build a beautiful monastery. It should
be neither too long nor too high, should have a small
door, should be besmeared well with cow-dung and
should have every sort of protection. There listening
to the exposition of Vedanta, he should begin to
practise Yoga. In the beginning having worshipped
Vinayaka (Ganesha), he should salute his Ishta-Devata
(tutelary deity) and sitting in any of the above-
mentioned postures on a soft seat, facing either the
east or the north and having conquered them, the
learned man keeping his head and neck erect and
fixing his gaze on the tip of his nose, should see the
sphere of the moon between his eyebrows and drink
the nectar (flowing therefrom through his eyes).
Inhaling the air through Ida for the space of twelve
matras, he should contemplate on the sphere of fire
situated in the belly as surrounded with flames and
having as its seed ‘ra’; then he should exhale it
through Pingala. Again inhaling it through Pingala
and retaining it (within), he should exhale it through
Ida. For the period of twenty-eight months, he should
practise six times at every sitting through the three
Sandhyas (morning, noon and evening) and during the
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intervals. By this, the Nadis becomes purified. Then

the body becomes light and bright, the (gastric) fire is
increased (within) and there is the manifestation of
Nada (internal sound).
17. Pranayama is said to be the union of Prana and

Apana. It is of three kinds - expiration, inspiration and
cessation. They are associated with the letters of the
(Sanskrit) alphabet (for the right performance of
Pranayama). Therefore Pranava (OM) only is said to
be Pranayama. Sitting in the Padma posture, the
person should meditate that there is at the tip of his
nose Gayatri, a girl of red complexion surrounded by
the numberless rays of the image of the moon and
mounted on a Hamsa (swan) and having a mace in her
hand. She is the visible symbol of the letter ‘A’. The
letter ‘U’ has as its visible symbol Savitri, a young
woman of white colour having a disk in her hand and
riding on a Garuda (eagle). The letter ‘M’ has as its
visible symbol Sarasvati, an aged woman of black
colour riding on a bull, having a trident in her hand.
He should meditate that the single letter – the supreme
light – the Pranava (OM) – is the origin or source of
these three letters ‘A’, ‘U’ and ‘M’. Drawing up the air
through Ida for the space of sixteen matras, he should
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meditate on the letter ‘A’ during that time; retaining

the inspired air for the space of sixty-four matras, he
should meditate on the letter ‘U’ during the time; he
should then exhale the inspired air for the space of
thirty-two matras, meditating on the letter ‘M’ during
that time. He should practise this in the above order
over and over again.
18. Then having become firm in the posture and

preserved perfect self-control, the Yogin should, in
order to clear away the impurities of the Susumna, sit
in the Padmasana (Padma posture) and having inhaled
the air through the left nostril, should retain it as long
as he can and should exhale it through the right. Then
drawing it again through the right and having retained
it, he should exhale it through the left in the order that
he should draw it through the same nostril by which
he exhaled it before and retained it. In this context,
occur (to memory) the following verses:
"In the beginning having inhaled the breath (Prana)

through the left nostril, according to the rule, he
should exhale it through the other; then having
inhaled the air through the right nostril should retain it
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and exhale it through the other. To those who practise

according to these rules through the right and left
nostrils, the nadis become purified within three
months.
19. He should practise cessation of breath at sunrise,

in the midday, at sunset and at midnight slowly till
eighty (times a day) for four weeks.
20. In the early stages, perspiration is produced; in the

middle stage the tremor of the body and in the last
stage levitation in the air. These (results) ensure out of
the repression of the breath, while sitting in the Padma
posture.
21. When perspiration arises with effort, he should rub

his body well. By this, the body becomes firm and
light.
22. In the early course of his practice, food with milk

and ghee is excellent. One sticking to this rule
becomes firm in his practice and gets no Tapa (or
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burning sensation in the body).
23. As lions, elephants and tigers are gradually tamed,

so also the breath when rightly managed (comes under
control); else it kills the practitioner.
24. He should (as far as is consistent with his health

and safety) properly exhale it, properly inhale it or
retain it properly. Thus (only) will he attain success.
25. By thus retaining the breath in an approved

manner and by the purification of the Nadis, the
brightening of the (gastric) fire, the hearing distinctly
of (spiritual) sounds and (good) health result.
26-30. When the nervous centres have become

purified through the regular practice of Pranayama,
the air easily forces its way up through the mouth of
the Susumna which is in the middle. By the
contraction of the muscles of the neck and by the
contraction of the one below (viz.,) Apana, the Prana
(breath) goes into the Susumna which is in the middle
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from the west Nadi. Drawing up the Apana and

forcing down the Prana from the throat, the Yogin free
from old age becomes a youth of sixteen.
31. Seated in a pleasant posture and drawing up the air

through the right nostril and retaining it inside from
the top of the hair to the toe nails, he should exhale it
through the same nostril. Through it, the brain
becomes purified and the diseases in the air Nadis are
destroyed. Drawing up the air through the nostrils
with noise (so as to fill the space) from the heart to the
neck and having retained it (within) as long as
possible, he should exhale it through the nose.
Through this hunger, thirst, idleness and sleep do not
arise. Taking in the air through the mouth (wide open)
and having retained it as long as possible, he should
expel it through the nose. Through this, (such diseases
as) Gulma; Pleeha (both being splenetic diseases), bile
and fever as also hunger, etc., are destroyed. Now we
shall proceed to Kumbhaka (restraint of breath). It is
of two kinds - Sahita and Kevala. That which is
coupled with expiration and inspiration is called
Sahita. That which is devoid of these is called Kevala
(alone). Until you become perfect in Kevala, practise
Sahita. To one who has mastered Kevala, there is
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nothing unattainable in the three worlds. By Kevala-

restraint of breath, the knowledge of Kundalini arises.
Then he becomes lean in body, serene in face and
clear eyed, hears the (spiritual) sounds distinctly,
becomes free from all diseases and conquers his
(Bindu) seminal fluid, his gastric fire being increased.
Centring one’s mind on an inward object whilst his
eyes are looking outside without shutting and opening
of his eyelids, has been called Vaishnavi-mudra. This
is kept hidden in all the Tantric works.
32. With his mind and breath absorbed in an internal

object, the Yogin, though he does not really see the
objects outside and under him, still (appears to) see
them with eyes in which the pupils are motionless.
This is called Khechari-mudra. It has as its sphere of
extension one object and is very beneficial. (Then) the
real seat of Vishnu, which is void and non-void,
dawns on him.
33. With eyes half closed and with a firm mind, fixing
his eyes on the tip of his nose and becoming absorbed
in the sun and moon, he after remaining thus
unshaken (becomes conscious of) the thing which is
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resplendent, which is the supreme truth and which is

beyond. O Sandilya, know this to be Tat (That).
34. Merging the sound in the light and elevating the

brows a little, this is of the way of (or is a part of) the
former practice. This brings about the state of Unmani
which causes the destruction of the mind.
35. Therefore he should practise the Khechari-mudra.

Then he attains to the state of Unmani and falls into
the Yoga sleep (trance). To one who obtains this Yoga
sleep, time does not exist. Placing the mind in the
midst of Sakti and Sakti in the midst of the mind and
looking on the mind with the mind, O Sandilya be
happy.
36. Place the Atman in the midst of Akasa and Akasa

in the midst of Atman and having reduced everything
to Akasa, do not think of anything else.
37. You should not (then) entertain thoughts, either

external or internal. Abandoning all thoughts, become
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abstract thought itself.
38. As camphor in fire and salt in water become

absorbed, so also the mind becomes absorbed in the
Tattva (Truth).
39. What is termed Manas (mind) is the knowledge of

everything that is known and its clear apprehension.
When the knowledge and the object cognised are lost
alike, there is no second path (or that is the only path).
40. By its giving up all cognition of objects, it (the

mind) is absorbed and when the mind is absorbed,
Kaivalya (isolation) alone remains.
41. For the destruction of the Chitta, there are two

ways - Yoga and Jnana. O prince of sages, Yoga is the
(forcible) repression of the modifications of the mind
and Jnana is the thorough inquiry into them.
42-45. When the modifications of the mind are
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repressed, it (the mind) verily obtains peace. Just as

the actions of the people cease with the stopping of
the fluctuations of the sun (viz., with sunset), so when
the fluctuations of the mind cease, this cycle of births
and deaths comes to an end. (Then) the fluctuations of
Prana are prevented, when one has no longing for this
mundane existence or when he has gratified his
desires therein - through the study of religious books,
the company of good men, indifference (to
enjoyments), practice and Yoga or long contemplation
with intentness on any desired (higher) object or
through practising one truth firmly.
46. By the repression of the breath through inhalation,

etc., by continual practice therein which does not
cause fatigue and by meditating in a secluded place,
the fluctuations of the mind are arrested. Through the
right realisation of the true nature of the sound which
is at the extreme end of the pronunciation of the
syllable OM (viz., Ardhamatra) and when Sushupti
(dreamless sleeping state) is rightly cognised through
consciousness, the fluctuations of Prana are repressed.
47. When the passage at the root of the palate which is
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like the bell, viz., Uvula, is closed by the tongue with

effort and when the breath goes up through (the upper
hole), then the fluctuations of Prana are stopped.
48-50. When the consciousness (Samvit) is merged in

Prana and when through practice the Prana goes
through the upper hole into the Dvadasanta (the
twelfth centre) above the palate, then the fluctuations
of Prana are stopped. When the eye of consciousness
(viz., the spiritual or third eye) becomes calm and
clear so as to be able to distinctly see in the
transparent Akasa at a distance of twelve digits from
the tip of his nose, then the fluctuations of Prana are
stopped. When the thoughts arising in the mind are
bound up in the calm contemplation of the world of
Taraka (star or eye) between one’s eyebrows and are
(thus) destroyed, then the fluctuations cease.
51. When the knowledge which is of the form of the

knowable, which is beneficent and which is
untouched by any modifications arises in one and is
known as OM only and no other, then the fluctuations
of Prana cease.
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52. By the contemplation for a long time of the Akasa

which is in the heart and by the contemplation of the
mind free from Vasanas, then the fluctuations of Prana
cease.
53. By these methods and various others suggested by

(one’s) thought and by means of the contact of the
many (spiritual) guides, the fluctuations cease.
54. Having by contraction opened the door of

Kundalini, one should force open the door of Moksha.
Closing with her mouth the door through which one
ought to go, the Kundalini sleeps spiral in form and
coiled up like a serpent. He who causes this Kundalini
to move - he is an emancipated person. If this
Kundalini were to sleep in the upper part of the neck
of any Yogin, it goes towards his emancipation. (If it
were to sleep) in the lower part (of the body), it is for
the bondage of the ignorant. Leaving the two Nadis,
Ida and the other (Paingala), it (Prana) should move in
the Susumna. That is the supreme seat of Vishnu. One
should practise control of breath with the
concentration of the mind. The mind should not be
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allowed by a clever man to rest on any other thing.
55. One should not worship Vishnu during the day

alone. One should not worship Vishnu during the
night alone; but should always worship Him and
should not worship Him merely during day and night.
56. The wisdom-producing opening (near Uvula) has

five passages. O Sandilya, this is the Khechari-mudra;
practise it.
57. With one who sits in the Khechari-mudra, the

Vayu which was flowing before through the left and
right Nadis now flows through the middle one
(Susumna. There is no doubt about it.
58. You should swallow the air through the void

(Susumna) between Ida and Pingala. In that place is
Khechari-mudra situated and that is the seat of Truth.
59. Again that is Khechari-mudra which is situated in
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the Akasa-Chakra (in the head) in the Niralamba

(supportless) seat between the sun and moon (viz., Ida
and Pingala).
60-61. When the tongue has been lengthened to the

length of a Kala (digit) by the incision (of the fraenum
lingum) and by rubbing and milking it (viz., the
tongue), fix the gaze between the two eyebrows and
close the hole in the skull with the tongue reversed.
This is Khechari-mudra. With the tongue and the
Chitta (mind) both move in the Akasa (Khechari),
then the person with his tongue raised up becomes
immortal. Firmly pressing the Yoni (perineum) by the
left heel, stretching out the right leg, grasping the feet
with both hands and inhaling the air through the
nostrils, practise Kantha-Bandha, retaining the air
upwards. By that, all afflictions are destroyed; then
poison is digested as if it were nectar. Asthma,
splenetic disease, the turning up of the anus and the
numbness of the skin are removed. This is the means
of conquering Prana and destroying death. Pressing
the Yoni by the left heel, place the other foot over the
left thigh: inhale the air, rest the chin on the chest,
contract the Yoni and contemplate, (as far as possible),
your Atman as situated within your mind. Thus is the
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direct perception (of truth) attained. Inhaling the

Prana from outside and filling the stomach with it,
centre the Prana with the mind in the middle of the
navel at the tip of the nose and at the toes during the
Sandhyas (sunset and sunrise) or at all times. (Thus)
the Yogin is freed from all diseases and fatigue.
62. By centring his Prana at the tip of his nose, he

obtains mastery over the element of air; by centring it
at the middle of his navel, all diseases are destroyed;
by centring it at the toes, his body becomes light. He
who drinks the air (drawn) through the tongue
destroys fatigue, thirst and diseases.
63. He who drinks the air with his mouth during the
two Sandhyas and the last two hours of the night,
within three months the auspicious Sarasvati (goddess
of speech) is present in his Vak (speech) (viz., he
becomes eloquent and learned in his speech).
64. In six months, he is free from all diseases.

Drawing the air by the tongue, retain the air at the root
of the tongue. The wise man thus drinking nectar
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enjoys all prosperity.
65. Fixing the Atman in the Atman itself in the middle

of the eyebrows, (having inhaled) through Ida and
breaking through that (centre) thirty times, even a sick
man is freed from disease.
66. He who draws the air through the Nadis and

retains it for twenty-four minutes in the navel and in
the sides of the stomach becomes freed from disease.
67-69(a). He who for the space of a month during the

three Sandhyas (sunset, sunrise and midnight or noon)
draws the air through the tongue, pierces thirty times
and retains his breath in the middle of his navel,
becomes freed from all fevers and poisons. He who
retains the Prana together with the mind at the tip of
his nose even for the space of a Muhurta (forty-eight
minutes), destroys all sins that were committed by
him during one hundred births.
69(b). Through the Samyama of Tara (Om), he knows
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all things. By retaining the mind at the tip of his nose,

he acquires a knowledge of Indra-world; below that,
he acquires a knowledge of Agni (fire) world.
Through the Samyama of Chitta in the eye, he gets a
knowledge of all worlds; in the ear, a knowledge of
Yama (the god of death) world); in the sides of the ear,
a knowledge of Nrriti-world; in the back of it (the
ear), a knowledge of Varuna-world; in the left ear, a
knowledge of Vayu-world; in the throat, a knowledge
of Soma (moon) world; in the left eye, a knowledge of
Shiva-world; in the head, a knowledge of Atala world;
in the feet, a knowledge of Vitala world; in the ankles,
a knowledge of Nitala (rather Sutala) world; in the
calves, a knowledge of Sutala (rather Talatala) world;
in the knees, a knowledge of Mahatala world; in the
thighs, a knowledge of Rasatala world; in the loins, a
knowledge of Talatala (rather Patala) world; in the
navel, a knowledge of Bhur (earth) world; in the
stomach, a knowledge of Bhuvar world; in the heart, a
knowledge of Suvar world; in the place above the
heart, a knowledge of Mahar world; in the throat, a
knowledge of Jana world; in the middle of the brows,
a knowledge of Tapa world; in the head, a knowledge
of Satya world. By conquering Dharma and Adharma,
one knows the past and the future. By centring it on
the sound of every creature, a knowledge of the cry
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(or language) of the animal is produced. By centring it

on the Sanchita-Karma (past Karma yet to be
enjoyed), a knowledge of one’s previous births arises
in him. By centring it on the mind of another, a
knowledge of the mind (or thoughts) of others is
induced. By centring it on the Kaya-Rupa (or form of
the body), other forms are seen. By fixing it on the
Bala (strength). The strength of persons like Hanuman
is obtained. By fixing it on the sun, a knowledge of
the worlds arises. By fixing it on the moon, a
knowledge of the constellation is produced. By fixing
it on the Dhruva (Polar star) a perception of its motion
is induced. By fixing it on his own (Self), one
acquires the knowledge of Purusha; on the navel, he
attains a knowledge of the Kaya-Vyuha (mystical
arrangement of all the particles of the body so as to
enable a person to wear out his whole Karma in one
life); on the well of the throat, freedom from hunger
and thirst arises; on the Kurma Nadi (which is situated
in the well of the throat), a firmness (of concentration)
takes place. By fixing it on the Tara (pupil of the eye),
he obtains the sight of the Siddhas (spiritual
personages). By conquering the Akasa in the body, he
is able to soar in the Akasa; (in short) by centring the
mind in any place, he conquers the Siddhis
appertaining to that place. Then comes Pratyahara,
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which is of five kinds. It is the drawing away of the

organs from attaching themselves to the objects of
senses. Contemplating upon everything that one sees
as Atman is Pratyahara. Renouncing the fruits of one’s
daily actions is Pratyahara. Turning away from all
objects of sense is Pratyahara. Dharana in the eighteen
important places (mentioned below) is Pratyahara,
(viz.,) the feet, the toes, the ankles, the calves, the
knees, the thighs, the anus, the penis, the navel, the
heart, the well of the throat, the palate, the nose, the
eyes, the middle of the brows, the forehead and the
head in ascending and descending orders.
70. Then (comes) Dharana. It is of three kinds, (viz.,)

fixing the mind in the Atman, bringing the external
Akasa into the Akasa of the heart and contemplating
the five Murtis (forms of Devatas) in the five elements
- earth, Apas, fire, Vayu and Akasa.
71. Then comes Dhyana. It is of two kinds, Saguna

(with Gunas or quality) and Nirguna (without quality).
Saguna is the meditation of a Murti. Nirguna is on the
reality of Self.
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72. Samadhi is the union of the Jivatma (individual

self) and the Paramatman (higher Self) without the
threefold state (viz., the knower, the known and the
knowledge). It is of the nature of extreme bliss and
pure consciousness.
CHAPTER – II
Then the Brahma-Rishi Sandilya not obtaining the

knowledge of Brahman in the four Vedas, approached
the Lord Atharvan and asked him: "What is it? Teach
me the science of Brahman by which I shall obtain
that which is most excellent."
Atharvan replied: "O Sandilya, Brahman is Satya,

Vijnana and Ananta in which all this (world) is
interwoven, warp-wise and woof-wise, from which all
originated and into which all are absorbed and which
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being known makes everything else known. It is

without hands and feet, without eyes and ears, without
tongue or without body and is unreachable and
undefinable. From which, Vak (speech) and mind
return, being unable to obtain (or reach) It. It is to be
cognised by Jnana and Yoga. From which, Prajna of
old sprang. That which is one and non-dual, that
which pervades everything like Akasa, which is
extremely subtle, without a blemish, actionless, Sat
(be-ness) only, the essence, of the bliss of
consciousness, beneficent, calm and immortal and
which is beyond. That is Brahman. Thou art That.
Know That by wisdom. He who is the one, the
shining, the giver of the power of Atman, the
omniscient, the Lord of all and the inner Soul of all
beings, who lives in all beings, who is hidden in all
beings and the source of all beings, who is reachable
only through Yoga and who creates, supports and
destroys everything - He is Atman. Know the several
worlds in the Atman. Do not grieve, O knower of
Atman, thou shalt reach the end of pains."
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CHAPTER – III
Then Sandilya questioned Atharvan thus: "From the

Brahman that is OM, imperishable, actionless,
beneficial, Sat (be-ness) only and supreme, how
dissolution this universe arise ? How does it exist in It
? And how is it absorbed in It ? Please solve me this
doubt."
Atharvan replied: "The Supreme Brahman, the Truth,

is the imperishable and the actionless. Then from the
formless Brahman, three forms (or aspects) arose,
(viz.,) Nishkala (partless), Sakala (with parts) and
Sakala-Nishkala (with and without parts). That which
is Satya, Vijnana and Ananda; That which is
actionless, without any impurity, omnipresent,
extremely subtle, having faces in every direction,
undefinable and immortal - that is His Nishkala
aspect. Maheshvara (the great Lord) who is black and
yellow rules with Avidya, Mula-Prakriti or Maya that
is red, white and black and that is co-existent with
him. This is his Sakala-Nishkala aspect. Then the
Lord desired (or willed) by his spiritual wisdom
(thus): May I become many ? May I bring forth ?
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ATHARVA-VEDA
Then from this Person who was contemplating and

whose desires are fulfilled, three letters sprang up.
Three Vyahritis, the three-footed Gayatri, the three
Vedas, the three Devas, the three Varnas (colours or
castes) and the three fires sprang. That Supreme Lord
who is endowed with all kinds of wealth, who is all
pervading, who is situated in the hearts of all beings,
who is the Lord of Maya and whose form is Maya; He
is Brahma; He is Vishnu; He is Rudra; He is Indra; He
is all the Devas; He is all the Bhutas (elements or
beings); He only is before; He only is behind; He only
is on our left; He only is on our right; He only is
below; He only is above; He only is the all. That form
of him as Dattatreya, who sports with his Sakti, who
is kind to his devotees, who is brilliant as fire,
resembling the petals or a red lotus and is of four
hands, who is mild and shines sinlessly - this is His
Sakala form."
Then Sandilya questioned Atharvan, "O Lord, that

which is Sat only and the essence of the bliss of
consciousness - why is He called Parabrahman?"
Atharvan replied: "Because He increases Brihati and
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ATHARVA-VEDA
causes to increase everything (Brimhayati); so he is

called Parabrahman.
Why is He called Atman ?
Since He obtains (Apnoti) everything, since He takes

back everything and since He is everything, so he is
called Atman.
Who is He called Maheshvara (the great Lord)?
Since by the sound of the words Mahat-Isha (the great

Lord) and by His own power, the great Lord governs
everything.
Why is He called Dattatreya?
Because the Lord being extremely pleased with Atri

(Rishi) who was performing a most difficult penance
and who had expressed his desire to see Him who is
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ATHARVA-VEDA
light itself, offered Himself (Datta) as their son and

because the woman Anasuya was his mother and Atri
was his father.
Therefore he who knows the (secret) meaning knows

everything. He who always contemplates on the
supreme that It is himself becomes a knower of
Brahman. Here these Shlokas (stanzas) occur (to
memory): 1-4: He who contemplates always the Lord
of Lords and the ancient thus - as Dattatreya, the
beneficent, the calm, of the colour of sapphire, one
who delights in his own Maya and the Lord who has
shaken off everything, as naked and as one whose
whole body is besmeared with the holy ashes, who
has matted hair, who is the Lord of all, who has four
arms, who is bliss in appearance, whose eyes are like
full-blown lotus, who is the store of Jnana and Yoga,
who is the spiritual instructor of all the worlds and
who is dear to all the Yogins and one who is merciful
towards His devotees, who is the witness of all and
who is worshipped by all the Siddhas is freed from all
sins and will attain (the Spirit)."
Om Satyam (Truth).
2105
ATHARVA-VEDA

auspicious;

worthy of worship !
2106
ATHARVA-VEDA
Here ends the Sandilya Upanishad, included in the

Atharva-Veda.
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ATHARVA-VEDA
105. Sarabha Upanishad

auspicious;

worthy of worship !
2108
ATHARVA-VEDA
I am saluting that primeval God who is the Lord, who

is the best, who is the father of the world, who is the
greatest among gods, who has created Brahma, who
gave all Vedas to Brahma in the beginning, who is the
father of Vishnu and other devas, who merits praise,
and who at the time of deluge destroys the world. He
is the only one who is greater than every body, who is
the best and who rules over others. 1-2
That very strong Maheswara took the horrifying form

of Sarabha and killed Narasimha who was destroying
the world. (Sarabha is the avatar of Shiva which is a
combination of eagle, lion and man.) 3
That god with his sharp claws tore, Vishnu who took
the form of Narasimha. He who was wearing the hide
became Veerabhadra. 4
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ATHARVA-VEDA
For every one desiring to get all occult powers, he is

the one who should be meditated. Salutations to that
Rudra who tore away the fifth head of Brahma. 5
Salutations to that Rudra who kicked Kala the God of

death and made him fall and also him who drank the
burning Halahala poison. 6
Salutations to that Rudra whose feet were worshipped

by the flower of Vishnu’s eyes and who being pleased
gave him the holy wheel (Chakra). 7
The one, who has crossed sorrows, sees that God, who
is atom within an atom, gross among the gross, who
as Atma hidden in the heart of beings and who is
beyond physical action, clearly because of these
reasons. 8
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ATHARVA-VEDA
Salutations to that Rudra who is the greatest god, who

holds the Soola (spear) in his hand, who has a big
swallowing mouth, who is the Maheswara and whose
blessing has good effects. 9
“Chara”, indicates beings which move and because

Brahmam shines in the half of their body as Hari, it is
called Sarabham. Hey great sage, that can grant
salvation directly. 10
Any twice born who reads this, which is called “the

great Sastra of Paippalada” or makes others read it,
would get rid of births and deaths and attain salvation.
The Upanishad tells that he will become similar to
Brahma.

auspicious;
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ATHARVA-VEDA

worthy of worship !
Here ends the Sarabhopanishad, as contained in the

Atharva-Veda.
2112
ATHARVA-VEDA
2113
ATHARVA-VEDA
106. Sita Upanishad

well-being.
1. The gods, indeed, said to Prajapati: who is Sita ?
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ATHARVA-VEDA
What is Her form ? Then Prajapati replied: She is Sita:
2. Being the first cause Sita is known as
Prakriti; of Pranava, too, She is cause
And so is named Prakriti.
3. Maya in very essence,
Is Sita, of three letters formed.
Called Vishnu, the world-seed,
And Maya, too, is the letter i.
4. The letter sa denotes truth immortal;
Achievement; Siva with his consort.
Ta denotes the Queen of Speech
United with Brahman, the Deliverer.
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ATHARVA-VEDA
5. The Goddess who is the great Illusion, whose form

is unmanifest, and who is denoted by ‘i’ becomes
manifest, beauteous as the moon, faultless of limb,
decked with ornamental garlands, pearls and other
adornments.
6. At first, at the time of Vedic studies, She is

essentially the clear Vedic speech. Secondly, on earth,
at the tip of the plough She springs up, who, as the
bliss of Brahman-realization, is ever present. Thirdly,
as denoted by ‘i’ She becomes unmanifest. So is She
Sita. Thus they explain in the text of the Saunakas.
7. By Srirama’s (light of total liberation) presence

enabled
The universe She sustains;
All embodied beings
She brings forth, sustains and withdraws.
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ATHARVA-VEDA
8. Sita must be known;
She is the first cause;
As Om is She that cause,
Declare the Brahman-knowers.
9. Now, therefore, inquiry into Brahman.
10. She here is all the Vedas; all the gods; all the
worlds; all renown; all virtue; all ground, effect and
cause; the great Beauty of the Lord of gods. She has a
form which is different and yet the same. She is the
essence of the intelligent and the inert. She is all, from
Brahma to stocks and stones. She is embodied, owing
to distinctions of attributes and activities. She assumes
the forms of gods, sages, men and Gandharvas; of
demons, fiends, spirits, ghosts, goblins, etc.; and of
the elements, sense-organs, mind and the vital breaths.
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ATHARVA-VEDA
11. That divine Being is threefold through Her power,

namely the power of desire, the power of action, and
the power of knowledge.
12. The power of desire is threefold: Sri, Bhumi and

Nila. Auspiciousness is the form (of Sri); the power
(of holiness) is the form (of Bhumi); the sun, the
moon, and the fire are the forms (of Nila).
13. As the moon (She) is the mistress of the herbs;

She is the tree of plenty, flowers, fruits, creepers and
bowers; the mistress of medicinal plants and
physicians; She is the divine draught of immortality,
yielding the fruit of massive splendour. She satisfies
the gods with ambrosia and the animals with grass on
which, respectively, the gods and the animals live.
14. She illumines all worlds, day and night, in the

garb of the sun, etc. As determinations of time, such
as the smallest moment, hour, day with its eight
divisions, day of the week, and night, as also the
fortnight, month, season, six months, and year and as
the prescriber of the term of human life as a hundred
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ATHARVA-VEDA
years, She manifests herself and is known as Delay

and Speed. Thus wheel-like, She revolves as the
wheel of Time, the wheel of Universe, etc.;
comprising (all dimensions of time) from the moment
up to fifty years of Brahma’s life. All the luminous
temporal divisions are the specific determinations of
this very Time, the container of all.
15. As fire is the food and drink of living beings, their

hunger and thirst. As regards the gods, She has the
form of sacrifice. As regards the herbs in the forest,
She is the coolness and the warmth. Both inside and
outside the fuel She dwells, eternal and fleeting.
16. The Goddess Sri assumes a threefold form in

conformity with the Lord’s will for the protection of
the world. That She is styled Sri and Lakshmi is
known.
17. The Goddess Bhu is the Earth comprising the

seven islands and the seas; the container and the
contents of the fourteen worlds such as bhu, etc.; and
her essence is Pranava.
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ATHARVA-VEDA
18. Nila is festooned with lightnings. To nourish all

herbs and living beings, She assumes all forms.
19. At the root of all the worlds, She assumes the form
of Water, being known as ‘consisting of frogs’ and
supporting the worlds.
20. The real form of the power of action (is as

follows): From Hari’s mouth (proceeds) sound; from
this sound ‘the drop’; thence, the syllable Om; from
this syllable, distinctively proceeds the mount Rama,
the abode of the Vaikhanasas. On that mount flourish
manifold branches representing action and
knowledge.
21. The primal science of
Vedas three, reveals all sense;
They are the ‘three’, comprising
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ATHARVA-VEDA
Ric, Yajus and Saman.
22. Based on a fact, fourfold, they are called
The Ric, Yajus, Saman, Atharvan.
23. The ‘three’ are so famed as they
Concern the four priests, form texts
Of triple sense, lingas, and much else.
The Atharvan is, in essence,
Ric, Yajus and Saman, too.
24. Yet separated it is, being
In the main, of magic sense.
The Rig-Veda does flourish
In branches twenty-one.
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ATHARVA-VEDA
25. The Yajus is well known
In nine and hundred various schools.
Saman has a thousand branches;
The Atharvan but forty.
26. The Vaikhanasa philosophy
With intuition is concerned;
With Vaikhanasa it is that
Sages ever engage themselves.
27. Rituals, Grammar, Phonetics, Etymology,

Astronomy and Metre are the six limbs.
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ATHARVA-VEDA
28. The minor limbs are Vedanta
And Mimamsa, the treatise on
Nyaya and Puranas upheld
By the knowers of the Law; so also
Of meditation (upasana) the chapters;
29. Ethics, of the Vedic lore all branches,
Tradition, Law upheld by Rishis great;
History and legend – these the Upangas.
30. The five minor Vedas are
Architecture and Archery,
Music, Medicine and Occult Thought (daivika).
31. The Discipline, the Rites, the Gloss, the Lore,
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ATHARVA-VEDA
Conquest supreme of breath – these twenty-one
Are renowned as self-evident.
32. The word of Vishnu at first sprang forth
From Vaikhanasa as the Vedas three.
33. As of old from sage Vaikhanasa
The ‘three’ sprang forth –
Hear all from me.
The eternal Brahmic form is power to act.
34. The manifest power is but the memory of the

Lord; its essence is manifestation and evolution,
restriction and promotion, subsidence and upflaring. It
is the cause of the patent and the latent, possessing all
feet, limbs, faces, colours. It is at once different and
non-different (from the Lord); the unfailing consort of
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ATHARVA-VEDA
the Lord, perpetually dependent on Him. She becomes

patent and latent, and is called the manifest power
because She is competent to bring about, through the
(mere) closing and opening (of Her eye) creation,
sustentation and retraction, suppression and
promotion.
35. The power of desire is threefold. At the time of

retraction, for the sake of rest, when She rests on the
right side of the Lord’s chest, in the shape of Srivatsa,
She is the power of Yoga.
36. The form of the Power of enjoyment is enjoyment.

Associated with the Tree of Plenty, the wish-granting
Cow, the wish-fulfilling Gem, and the nine Treasures
such as the (precious) Conch and Lotus, She is
impelled by the devotion of the worshipper, whether
sought or unsought (to yield enjoyments) as a result of
rites, compulsory or optional, like the Agnihotra; or as
a result of (the eight ‘limbs’ of Yoga practice, namely)
restraint, discipline, posture, control of breath,
withdrawal, attention, meditation and contemplation;
or as a result of worship of the Lord’s image in
pinnacled temples; or as a result of ceremonial baths,
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ATHARVA-VEDA
etc.; or of the worship of manes, etc.; or as a result of

giving food, drink, etc., for pleasing the Lord. (All
this) is done (through the Power of enjoyment).
37. Now the Power of heroism, four-armed, (is

described). She indicates by her gestures fearlessness
and (the granting of) boons; She bears the lotus;
crowned and bedecked, She is surrounded by all the
gods; is bathed, at the foot of the Tree of Plenty, by
four elephants, in ambrosial waters from jewelled
pots. All divinities, Brahma and others, render
obeisance to Her. She is vested with the eight
miraculous powers such as becoming atomic in
proportion; She is lauded by the wish-granting cow
who is before Her; she is extolled by the Vedas, the
Shastras, etc. Celestial nymphs like Jaya wait upon
Her. The luminaries – the sun and the moon – shed
splendour on Her. Tumburu, Narada and others sing of
Her glory. The full moon and new moon days hold an
umbrella over Her; two delightful beings hold the
whisks. Svaha and Svadha fan Her. Bhrigu and other
supernatural beings adore Her. The Goddess Lakshmi
is seated on a divine Lion-Throne in the lotus posture,
effectuating all causes and effects. The steady (image
of) the Lord’s idea of differentiation, She beautifies.
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ATHARVA-VEDA
With tranquil eyes, adored by all the gods, She is

known as the Beauty of Heroism. This is the Secret.

well-being.
2127
ATHARVA-VEDA
Here ends the Sita Upanishad, included in the

Atharva-Veda.
2128
ATHARVA-VEDA
107. Surya Upanishad

auspicious;

worthy of worship !
2129
ATHARVA-VEDA
Now we shall expound Atharvangiras in relation to

the sun: The seer is Brahma, metre Gayatri, Aditya the
deity, ‘Hamsas so’ham with Agni and Narayana is the
seed, the power is hrillekha or hrim, the pin is the
power in the process of unfolding the sky etc., the
application is its use in repetition for winning the four
human goals. The six limbs consist of the seed with
six vowels added.
He indeed is a Brahmana who thus knows the golden

Narayana with the blessed sun, impeller of the time-
wheel, having four arms and two lotuses, showing
promise of refuge and boon, mounted on the sun
chariot, set in the red lotus.
Om, Earth, middle region and sky; we meditate on the

adorable splendour of Savitar who may inspire our
thoughts. The sun is the self of the world, moving as
well as un-moving. From Surya indeed are these
creatures born, the Yajna, Parjanya, food and spirit.
2130
ATHARVA-VEDA
I bow to you Aditya; you are the agent himself, the

manifest Brahman, Rudra, Vishnu, Rig-Veda etc., as
well as all the chandas (Metre-Vedas).
From Aditya is born Vayu, Bhumi, water, fire, sky,

directions, Devas, Vedas; the sun scorches this sphere;
this sun is Brahman, the inner organ, mind, intellect,
mind-stuff and Ego, Prana etc., (the five airs), the five
sense organs and five motor organs, sound, touch,
form, taste and smell; speech, taking (with the hands)
release (of the bowels), joy.
I bow to Mitra, Bhanu, (protect me from death), to the

shining one, the cause of the universe.
All creatures are born of Surya and are protected by

him, dissolve in him – I am Surya himself.
The divine Savitar is our eye the Parvata (spirit of the

Time-periods), may be vouchsafe our eye.
We know the sun, meditate on the thousand-rayed;
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ATHARVA-VEDA
may the sun inspire us.
Savitar is before us as well as behind, above and

below. May he grant us omnipresence and long life !
Brahman is the single syllable Om, “Ghrini’ has two

syllables, ‘Surya’ also, ‘Aditya’ has three. This is the
mantra of eight syllables.
He who recites this everyday is a Brahmana, facing

sun while reciting he is released from the fear of great
diseases, his poverty perishes. He becomes free from
the sins of eating forbidden food, forbidden sex-
relation, conversation with fallen (men), of wrong
converse.
At midday he shall recite facing the sun and he is

released from the five great sins.
He should not impart this Savitri Vidya to just anyone.

He who recites at dawn becomes fortunate, gets live-
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ATHARVA-VEDA
stock, masters Vedas; reciting during the three periods

(dawn etc.,) he gets the fruit of a hundred Yagas,
reciting when the sun has risen to eighteen fingers,
conquers death.

auspicious;

worthy of worship !
2133
ATHARVA-VEDA
Here ends the Suryopanishad, included in the

Atharva-Veda.
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ATHARVA-VEDA
108. Tripadvibhuti
Mahanarayana Upanishad

auspicious;

worthy of worship !
2135
ATHARVA-VEDA

I am now going to explain the principles behind the

“tripat-narayana” philosophy, which, if understood
and grasped fully, can cull out and weed all forms of
illusory material that surrounds all living in this
materialistic world.
“OM! The Supreme Being, known as Narayana,

desired to create living beings. And out of such desire
(or vow), the living force of breath called “prana”
stems out from the Supreme Being; the mind (manas)
and all other sense organs come into being. Also
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ATHARVA-VEDA
created along with are the Sky, the Air, the Light, the
Water and the Earth, which bears all the beings. Out
of Narayana arises the Brahma, the deity who is the
creator of all beings; and also the Indra, who is the
ruler of all Devas. Out of Him comes Prajapati, the
deity who originates and controls the people, as well
as the twelve Adityas, eleven Rudras and eight Vasus
(various controlling forces mentioned in the Vedas –
each concerning a distinct and different force of
nature). It is only out of the same Narayana that all
Vedas came into existence. Thus, all forces come out
of Narayana and also finally merge into Him.” – Thus
proclaims one of the Upanishads in the Rig Veda.
“Narayanan is ever-present and eternal; He is

omnipotent and omnipresent; Brahma, Siva, Indra, all
(these deities) are (various forms of) Narayana
himself. He indeed, is all forms of time, space and
direction. All directions of up, down, sides, in and out
are His shadow-cast. All that is existing and the ones
to come into existence are Narayana Himself. The
Single Supreme Being, devoid of any form of
impurity, which cannot be expressed in words, and
which is the purest of all pure, is Narayanan. There is
nothing above Him and no second power than His.
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ATHARVA-VEDA
That one who understands this as such becomes

(merges with) the Narayana Himself; he becomes
(merges with) the Narayana Himself (repeated
stress).” – Thus asserts one of the Upanishads in the
Yajur Veda.
“First utter the syllable “OM”; then utter the words

“Namah” and “Narayanaya”. These words
respectively are made of one, two and five syllables
(as in Sanskrit); thus the entire phrase is made of eight
syllables or called as “ashta-aksharam” (ashta-eight;
aksharam-syllable). That one who chants this eight-
syallable mantra of Narayana, lives long without any
disrepute or notoriety; he is blessed with rulership,
wealth, cattle and servants and ultimately attains the
moksha (or the point of no return) also called as
salvation; he attains the moksha (repeated with
stress).” – Thus states one of the Upanishads in the
Sama Veda.
“That blissful Supreme Being (Brahman) which

resides within, is of the form of OM or Pranava. The
Pranava (OM) is made of A, U and M. That grew in
multiples. The blessed one, who recites and chants the
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ATHARVA-VEDA
syllable OM, he gets rid of all the bindings and bonds

of this material world. The one who chants the words
“Om Namo Narayanaya” ultimately attains the
Vaikunda, the abode of Sri Narayana (or the Heaven –
the Home of Salvation). The Vaikunda is not (to be
found) anywhere else but in a pure blessed heart,
filled with knowledge (spiritual). From there rises an
offshoot of light, as bright as a ray of lightning. That
ray of light is representative of the various forms of
Narayana – called by names such as son of Devaki,
the one sweeter than Honey, the one in the form of
Brahma, the one with lotus-like eyes, Vishnu (or the
savior of all). He resides within all beings, and
controls all their activities. He is the form of non-
materialistic syllable OM, the Supreme Being.” –
Thus states one of the Upanishads in the Atharva
Veda.
(Having thus known what each of the four Vedas say

about Narayana, now let us understand the fruits of
chanting His mantra). That one who chants this
(mantra) in the morning, destroys all (his) sins
committed during the (previous) night. The one who
chants this in the evening destroys all sins committed
during the day. That one who chants this during mid-
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ATHARVA-VEDA
day, looking at the Sun, destroys all the five kinds of

major and minor sins described as the worst in the
Scriptures. He gets all the benefits of having chanted
all the Vedas. Ultimately, he merges into and becomes
one with the Supreme Being Narayana.


auspicious;

worthy of worship !
2140
ATHARVA-VEDA
Here ends the Tripadvibhuti-Mahanarayanopanishad,

as contained in the Atharva-Veda.
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ATHARVA-VEDA
109. Tripura Tapini

Upanishad

well-being.
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ATHARVA-VEDA
I-1: Now, in this sphere (of nescience), the Lord

(Sadasiva), assuming the guises of Prajapati, Vishnu
and Rudra, comes to be styled Goddess Tripura. By
His primeval Power are fashioned the three abodes –
the earth, the atmosphere and the heavens, or the
heavens, the earth and the nether world. In the form of
hrim, identical with the maya of Hara, the divine
Hrillekha permeates, with Her terrible might, the
terminus of the three peaks (above the junction of the
two eyebrows), the seat of equilibrium of the three
gunas, and the region where the world of objects is
dissolved. This selfsame divinity is called Tripura.
I-2: On that adorable splendour
Of the divine Creator we
Meditate; may He our thoughts inspire –
Who beyond all darkness is, Om.
I-3: Let us for all-knowing Fire the soma press
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ATHARVA-VEDA
Who, of our foes, the wealth consumes;
As boat over river, so may He help
Us over all difficulties, all troubles.
I-4: Let us adore with sacrifice the three-eyed God,
Fragrant increaser of earthly growth.
Like cucumber fruit from its stalk released,
Let me from death, find freedom unto immortality.
I-5: The supreme sovereign, the goddess of the three

cities, is the embodiment of the three Vedas and the
supreme knowledge consisting of the 108 letters. The
first four divisions elucidate Brahman; the second
pertains to Sakti or Power; and the third to Siva, the
Good.
I-6: It is recorded that the worlds, the Vedas, the

sciences, legends, codes, medical works and
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ATHARVA-VEDA
astronomical treatises have all proceeded from the

union of Siva and Sakti (Goodness and Power).
I-7: Now we shall elucidate the supreme mystery of it

(i.e. the mantra given above). The syllable tat of the
great mantra is the eternal Brahman, the supreme
Lord, indefinable, impeccable, unconditioned, and
unconstrained. He thinks, perceives, evolves, desires
the status of consciousness. Thus that sole Deity,
essentially good, evolves as the visible world. In the
ascetics, sacrifices, mystics, He desires and what is
desired is born. Being free from desires (in truth) and
impeccable, He holds sway. He puts forth (letters like)
a, ka, ca, ta, ta, pa, ya and sa. Hence is the Lord
named Desire. So, technically, (the Lord as) Desire
pervades ka. Desire alone is this tat. Thus is karma
understood. Hence it is the sense of tat. Whoso knows
thus (becomes the Lord).
I-8: Savitur varenyam. The root supreme means ‘to

give birth to a living thing’. Savitur gives birth to
living things; power gives birth.
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ATHARVA-VEDA
I-9: This primeval power is Tripura,
The supreme sovereign, Tripura;
Goddess great with ear-rings adorned
In sphere of fire abiding.
I-10: Whosoever masters (this knowledge) pervades

everything. The power of the triangle (the serpent
power) creates with (the aid of the) exalted letter e. So
only the letter e is taken.
I-11: Varenyam means the best, the adorable, the

imperishable, worthy of obeisance. So varenyam is
understood as the letter e. Whoso knows this
(becomes the best).
I-12: Bhargo devasya dhimahi – this we shall

expound: Dha denotes bearing. By thought is the
supreme Lord borne. Bharga is the shining one that
dwells in the centre; the imperishable fourth (letter),
the immediate Fourth, the all, the inmost of
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ATHARVA-VEDA
everything. The fourth letter i is in the middle of

words. Thus is the form of bharga expounded, they
say. So the letter i is understood as the equivalent of
bhargo devasya dhi.
I-13: The exposition of mahi. The letter in which are

present greatness, inertness and hardness is mahi. The
letter la is the supreme abode. The letter la denotes the
sphere, predominantly hard, comprising the seas, the
mountains, the seven islands and the forests, and
having a resplendent form. By mahi the goddess Earth
is denoted.
I-14: Dhiyo yo nah prachodayat. May the supreme

Self, the primeval, transcendental Sadasiva, inspire
(our) thoughts, (our) luminous Self, with the steadfast
letter la towards the transcendental, undifferentiated
Real, which is beyond the sphere of desire for
contemplation. Without verbal utterance, holding this
in mind only, should one meditate.
I-15: Paro rajase savadom. Finally that (which is other

than the Self) becomes the supreme Light, pure
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consciousness, the divinity dwelling in the heart,

whose mark is consciousness, and which is (the same
as) hrim, whose abode is the heart. So the group of
five letters, Vagbhavakuta, which gives rise to the five
elements and consists of five sections, is clarified.
Who knows thus (reaps the results).
I-16: Now the next group that has become Kamakala

is called Kamakuta, say the wise. In the utterance of
the thirty-two sacred syllables, tat savitur varenyam,
etc., tat is the supreme Self, Sadasiva, the
imperishable, the pure, the unconditioned. The
syllable ha, setting forth the identity (with Siva), has
the form of Siva; it is held to be unarticulated,
(though) a syllable. Thus, remaining external, it (ha)
indicates the Power.
I-17: Along the line indicated earlier of tat savituh the

moon (whose seed-syllable is sa) must be placed next
to the sun (whose seed-syllable is ha). (The light of
the sun) fills the region between the basic circle and
the sacred orifice of the crown. The syllable sa is said
to be unique. (He who is meditated on as tat and
savitur) is the divine being whose essence is Siva and
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ATHARVA-VEDA
Sakti.
I-18: Siva is the Supreme God
So (Brahman-knowers) say;
Sakti is all that is born;
Sun and moon united are
Hamsa – Brahman attributeless.
I-19: From Siva supreme, who creates
Desire’s objects, wells up desire;
Lord of desires, the choice Light
Is described as the letter ka.
I-20: Tat Savitur varenyam Bhargo devah. The

imperishable milk that wipes out the effects of acts
and their agents is worth imbibing. That imperishable
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(milk) is won through the union of the supreme Self

and the individual self. That is the clear third syllable
ha. It is indeed Sadasiva, the flawless, the shining
divinity. The last syllable is thus expounded as the
supreme abode.
I-21: Dhi denotes upholding; the upholding of inert

matter is associated with mahi, denoted by the
syllable, la. The sense of la coming after ha denoting
Siva is clearly (Brahman). The last syllable is the
Supreme Spirit. May it inspire our thoughts !
I-22: Paro rajase savadom: This group is the abode of

Kamakala (i.e. the Vagbhava group). He who treads
the six paths (such as the path of letters) reaches the
seat of Vishnu. Whoso knows thus (reaches that seat).
Nothing besides this (exists), says the Lord.
I-23: After this the other, the third group, Saktikuta,

attains (accord) with the Gayatri of thirty-two
syllables.
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ATHARVA-VEDA
I-24: Tat Savitur varenyam. From the Self (comes) the

sky; from the sky the air stirs forth. What comes into
being in dependence on It is adorable. Befitting
Savitur is the coming together of the individual self
and the Supreme Self. The syllable denoting the
individual self, (sa), clearly attains the form of the
luminous Power.
I-25: Bhargo devasya dhi. With these words is

counted the syllable (ka) denoting Siva who contains
(all). With mahi, etc. (la is in accord). With the
desirable, lovely, visible remainder (i.e. dhiyo yo nah,
etc.), the desirable, lovely (hrillekha is in accord).
Thus is Saktikuta elucidated.
I-26: Whoso repeats thus the fifteen-syllabled mantra

of Tripura attains all desires; he attains all
enjoyments; he conquers all worlds; he causes all
words to bloom; he attains the status of Rudra;
breaking through the abode of Vishnu (the veil of
Maya), he reaches the supreme Brahman.
I-27: Having set forth the primeval vidya
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(incantation), the Sakti group (sa ka la hrim) and

Power and Siva (denoted by sa ka) (must be
contemplated in the first abode, the wakeful state).
The Lopamudra incantation (ha sa ka la hrim) (must
be contemplated) in the second abode, (the dream
state).
I-28: In the third abode (or the collective sleep state)

must be contemplated the previous incantation, the
Power, hrillekha, without the nasal sound (sa ka la
hri), the incantation on which Durvasas, the wrathful
sage, meditated.
I-29: The Vagbhava group of the previous incantation

is described as pertaining to Manu, Chandra and
Kubera.
I-30: After Madana (or klim) comes the auspicious

Vagbhava; next is the Kamakala (ka, etc.); next is the
Sakti group, sa, etc. This grouping, in this order, was
adored by Manu, and must be contemplated in the
fourth abode (the Visva state).
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I-31: (First) that which is styled Siva and Sakti

(namely ha, etc.); then Vagbhava; again the Siva and
Sakti group; and the third (sa, etc.) – this incantation,
adored of Chandra, is to be contemplated in the fifth
abode (the Taijasa state).
I-32: The incantation of Siva, etc., added to that of

Chandra is the incantation of Kubera; it must be
contemplated in the sixth abode (the Prajna state).
Whoso knows this (attains Kubera’s wealth).
I-33: Leaving out the fourth vowel i, and placing the

sun and the moon (represented by ha and sa) in the
beginning of all (groups), there results the vidya
(incantation) promoting power over desires; it is
named after Agastya and must be meditated on in the
seventh abode (the Viraj state).
I-34: In the incantation (of Agastya) given above, set

in twofold manner, ha ha, representing the
incantations beginning with Kama and Madana; then
sa, the seed-syllable of Sakti, and ka, the beginning of
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Vagbhava. Of sa and ka, let the vowels be shortened

into half-syllables. This is the incantation of Nandi (to
be contemplates) in the eighth abode (the Sutratman
state).
I-35: The Vagbhava group; the incantation of Agastya,

consisting of words and meanings styled Kamakala;
(then) all the power of Maya (the Sakti group) –
(these, integrated, were adored by the sun and so) this
is called the incantation of Prabhakara. (It must be
meditated on) in the mind abode (the state of the
causal abode).
I-36: Again the incantation of Agastya; (then)

Vagbhava; the seed-letter of Sakti (hrim); the seed-
letter of Kama (klim); the seed-letters of Siva and
Sakti (hamsa); (again) the seed-letter of Kama (klim);
the seed-letter of the earth (lam); that of Maya (hrim);
the abode of Kamakala (the six syllables beginning
with ha); the seed-letters of the moon and the sun
(so’ham); the seed-letter of Kama (klim); that of Siva
(ham); that of Mahiman (sa); the third (i.e. hamsa,
so’ham and hamsa) – (integrated), this incantation,
adored by Shanmukha must be meditated on in the
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tenth abode.
I-37: Repeating the incantation of Agastya after that

of Shanmukha, one gets the incantation of the
supreme Siva who rules over the last region. It must
be meditated on in the eleventh abode (in the spirit of
Anujnatir).
I-38: Repeating the incantation of Agastya with

Vagbhava, the incantation of Kubera, the abode of
Kamakala and the sovereign group of Sakti derived
from the incantation of Lopamudra, one gets the
incantation of Vishnu. It must be meditated on in the
twelfth abode (in the spirit of pure Anujna). He who
knows thus (becomes Vishnu).
I-39: The Lord (Sadasiva) said to all the gods: Having

listened to the incantation (set forth by Me) and made
it clear to yourself (‘I am Brahman’), know (there is
nothing other than Brahman) and reduce (whatever
appears besides) to Brahman. Enthrone the supreme
vidya, the Divinity in the heart – the Divinity styled
Kama, the Primeval One; whose form is the Fourth;
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who transcends the Fourth, who exceeds all; who

occupies all seats consecrated with holy spells; who is
surrounded on all sides by deities seated on the main
and subordinate seats; who pervades all parts (from
Prana, vital breath, to naman, name); the deity who is
replete with delight; who is in union with the supreme
Spirit; who is in the heart; whose gift is immortality;
who is complete and who is possessed of senses; who,
forever, is uprisen; who comprises three groups; has
three abodes, and is the supreme and most excellent
Maya; who is the supreme power of Vishnu. Enthrone
in the pericarp of the heart’s lotus the supreme, sacred
Lakshmi, the Maya ever uprisen; who controls the
senses of Her devotees; who overwhelms the god of
love; who is armed with bow and arrow; who inspires
eloquence; who abides in the centre of the moon’s
sphere, is adorned with the crescent, and assumes the
guise of the seventeen Prajapatis. She is the great one,
eternally present. Her hands holding a noose and a
goad are charming. She, the three-eyed one, shines
like the rising sun. In the heart meditate on the
goddess Mahalakshmi, comprehending all glories and
possessed of all auspicious marks. Her own nature is
Spirit. She is flawless. Her name is Trikuta. She has a
smiling face, is beautiful, is the great Maya, and is
extremely fascinating. She is adorned with great ear-
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rings. She rests on the threefold seat and abides in the

nameless sacred abode, Sripitha. She is the great
Bhairavi, the power of Spirit, the great Tripura.
Meditate on Her through the great yoga of meditation.
Whoso knows Her thus (fulfils his life). This is the
great Upanishad.
II-1: Then, therefore, having uttered the verse, ‘Let us

for all-knowing Fire the soma press’, etc., one
achieves the realization of Tripura.
II-2: The seers said: Explain the form of the extensive

seed-letters latent in the beginning, middle and end of
the glorificatory verse, ‘Let us for all-knowing fire…’
II-3: The Lord said to them: Utter the verse, ‘Let us

for all-knowing Fire the soma press’, etc. Repeat
backwards the last group of the Adividya (i.e. sa ka la
hrim). Lengthen the first syllable of the first group (as
ka) and that of the second group (as ha). (Together we
get ka ha). ‘Let us press the soma’. They say that (this
verse refers to the state in which) cosmic ignorance
vanishes; it is competent (to extinguish all that has
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been imagined as other than Brahman); it is the most

excellent and blissful; it is the great glory.
II-4: The first group (called Vagbhava), the same as all

prosperity, causes the sublation (of the world of
objects); the second group (named after Kama)
supports (the world of objects); the third (named after
Sakti) brings it into being. Thus meditating on the
three groups and purifying the mind, and elucidating
the incantation of Tripura, one utters the mantra ‘Let
us for all-knowing Fire the soma press’, etc.; then
(there dawns) the wisdom called the incantation of
Mahavidyeshvari.
II-5: (Relying on) the incantation of Tripureshvari,

having uttered the word jatavedase [‘for all-knowing
Fire’] and associating the dot denoting the divine
principle of Siva with the vowels a, etc., of the
Pranava, one gets the serpent-power that has become
one with immortality and has assumed the triangular
form (at the base of the spinal column).
II-6: Thus, of the chief principle of Adividya, the first
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ATHARVA-VEDA
group (beginning with ka) is Vagbhava; the second

(beginning with ha) is the Kamakala. With the
utterance of the syllables jata, the supreme Self is
clearly expressed.
II-7: By the syllables jata, etc., the supreme

(undifferentiated) Self, Siva, is denoted.
II-8: From birth onwards given to desires, one desires

(Lordship). (When desires are renounced) perfection
(of one’s nature results). (So the knowers of Brahman)
declare.
II-9: That very thing (the perfect spirit of Siva), we

declare aright as installed in the three la-s, the seed-
letters of the earth. Clarifying the letters of the
mantras in the light of the significance of the three la-
s (which denote existence-knowledge-bliss absolute),
each in the midst (of the three groups), the word gotra
must be understood. The principle of Siva is said to
have been installed in this gotra. Thus has it been
elucidated. Then follows the Kamakala (the second
group beginning with ha). The rest may be elucidated
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as before with reference to vamam (competent). The

incantation thus explained is styled Sarvarakshakari,
the All-protecting one.
II-10: Thus having clarified this incantation of

Tripureshi by means of the verse jatavedase, etc.,
there remains but the one supreme Divinity, the Light.
Or (this results from) the incantation (consisting of the
three groups). Grant the boon of the Fourth (i.e.
meditate on the fact that the three groups do not exist
independently of Siva). Fully identify the ‘I’ - sense
with the nature of the Lord. Relate each of the three
groups with the incantation styled the All-protecting
one. Also clarify the incantation of the Atmasana
form. Repeat the verse jatavedase, etc., and (once
more) recall to mind the All-protecting incantation.
Assign the form of Siva and Sakti to the initial and
final positions (of the All-protecting incantation).
Know that the syllable sa in the verse jatavedase, etc.,
has Sakti as its quintessence and that the word soma
represents the prowess whose quintessence is Siva.
Whoso knows this becomes great.
II-11: Thus elucidate this incantation which abides in
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Tripura and which is set forth in the circular seat.

Repeat the verse jatavedase, etc., and also the
incantation of Tripureshvari which is ever ascendant
and whose quintessence is Siva and Sakti, as already
set forth. Jatavedas symbolizes Siva, and sa has the
imperishable Sakti as its essence. Elucidate Tripura,
the ever-ascendant Mahalakshmi, resting on the seat
of mantras (symbolized by ha and sa), denoting the
sun and the moon, pervading the three groups and
subsisting in between Siva and the primeval Power.
Repeat the verse jatavedase sunavama somam, etc.,
and call to mind the previous incantation associated
with the seat of the real Self. With the words veda,
etc., (in the verse), essentially the same as the sun
denoted by ha, is indicated the universal Power of the
Spirit (cicchakti) ever-ascendant. Put over it the dot
(denoting the Siva principle). Elucidate the
incantation of Tripura, garlanded, abiding in the seat
of the Adept. Repeat the verse jatavedase sunavama
somam, etc. Relying on the enchanting Tripura,
contemplate (Her) in the syllables ka la. Elucidate the
embodied incantation of Tripura, the sovereign over
all incantations. Repeat jatavedase, etc., and relying
on Tripura, the Lakshmi, one consumes fire.
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ATHARVA-VEDA
II-12: Elucidate the incantation of Tripura, the

Mother, the sovereign threefold Light, knowing that
she consumes with a mouth of fire.
II-13: Thus with the words sa mah parsad ati durgani

visva, She illuminates the supreme, She who is the
inner Self. Her incantation, here, having become an
effect, is utilized in the act of hailing. She is deemed
competent in every way.
II-14: Thus these eight incantations, the very limbs of

the divine Mahamaya are elucidated.
II-15: The gods verily said to the blessed Lord: Tell us

about the foremost of the wheels, which promotes all
desires, is adored of all, takes all forms, faces all
quarters, and is the gateway to Liberation, by adoring
which the Yogins cut through (the knot of differences)
into the undifferenced bliss of supreme Brahman.
II-16: To them the blessed Lord said: We shall

elucidate the concept of Srichakra.
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ATHARVA-VEDA
II-17: Make a triangle with three vertices. In it take as

a measure a line, lengthen it, and make a triangle
farther in front of it. Parallel to the base of the first
triangle, but over all, make another triangle. The first
triangle is the wheel, the second is the intermediary
region, and the third has, marking it, the eight
triangles.
II-18: Then, moving the line beyond the intermediary

quarters, on the extremities of the eight spoked wheel
move the line for soliciting the Sadhyas etc. Have the
upper part marked with triangles. Draw four lines
going up from the closed regions. In due order, with
the two measuring lines, the wheel comes to be
marked with ten triangles.
II-19: In the same manner, again, the wheel with ten

spokes takes shape.
II-20: The wheel with fourteen spokes takes shape by

joining the measuring line brought up to the parts of
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the ten spokes, after having joined the four vertices of

the central triangles with the triangles at the
extremities of the four lines.
II-21: Then take shape respectively the wheels

enveloped in the eight lotuses, the sixteen lotuses, and
the earth-wheel with four gates.
II-22: Thus has the wheel been elucidated by the

process of construction.
II-23: I enumerate in the reverse order (the elements

of) the wheel consisting of the nine selves. The first
wheel enchants the three worlds; has the eight powers
such as the power to assume the atomic size etc.; has
the eight mothers; has the decade beginning with the
All-agitating force; etc.; is manifest, is occupied by
Tripura, and is characterized by the mystic mark of
the All-agitating force.
II-24: The second wheel fulfils all expectations, is

conjoined with the sixteen attractive powers
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beginning with sakama. It is well protected, occupied

by the sovereign Tripura, and is characterized by the
mystic mark of the All-scattering force.
II-25: The third wheel agitates all and is adorned with

the eight flowers of Cupid. It is better secured,
occupied by the beautiful Tripura, and characterized
by the mystic mark of the All-fascinating force.
II-26: The fourth wheel grants excellence to all; has

fourteen forces like the All-agitating force; is
associated with a tradition; is occupied by the Dweller
in the three cities, and is marked by the mystic mark
of the All-subduing force.
II-27: The fifth wheel, beyond the fourth,

accomplishes all ends; has the ten forces such as the
power to yield all perfections; has the fullness of the
Kaula; is occupied by Mahalakshmi who is Tripura,
and is marked by the mystic mark of the greatly
exciting force.
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II-28: The sixth wheel protects all; has ten traits such
as omniscience; is devoid of interspaces; is occupied
by the garlanded Tripura; and has the mark of the
great goad.
II-29: The seventh wheel cures all diseases; has eight

forces such as the force to subdue; has its mysteries;
and bears the mystic mark of the khechari.
II-30: The eighth wheel grants all perfections; is

characterized by four weapons, and the mysteries,
higher and lower. It is occupied by the mother,
Tripura, and has the mystic mark of the seed.
II-31: The ninth master-wheel is replete with all

delight and is associated with the triad such as
Kameshvari. It is exceedingly mysterious, occupied
by the great Tripura, the beautiful, and has the mystic
mark of the triangle.
II-32: All the metres indeed have passed over as

spokes into the wheel. This wheel is the Srichakra.
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II-33: In its hub, in the sphere of fire, are the sun and
the moon. Worship the seat of the syllable Om there.
There is the Imperishable in the form of the point.
Call to mind the supreme Incantation, sky-like, and
immanent in it. Bring thither the great Tripura, the
beautiful. Petition Her with the single verse:
Goddess ! In milk bathed, with sandal paste
Besmeared ! Goddess! With bilva leaves worshipped !
Durga ! I seek refuge in Thee.
Adore Her with the mantra of Mayalakshmi. Thus

spoke the blessed Lord.
II-34: With these mantras adore the blessed Goddess.

Then She becomes pleased and manifests Herself. So
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whoever worships with these mantras sees Brahman.

He sees all things and achieves immortality –
whosoever knows thus. This is the great Upanishad.
III-1: The gods said to the blessed Lord: We would

fashion the mystic marks. The blessed Lord told them:
Seated in the lotus posture with the region of the
knees touching the earth, make the mystic marks.
III-2: He who knows the mystic mark of the triangle

attracts all; he knows all; enjoys all fruits; he breaks
up all and immobilizes the foe. Keeping the middle
fingers over the ring fingers, he (brings together) the
little fingers and the thumbs, the forefingers being left
free like rods pointing downward. Thus is the first
mark made (the triangle).
III-3: The same with the middle fingers joined is the

second (the seed).
III-4: The third has the shape of the goad.
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ATHARVA-VEDA
III-5: Rubbing the palms in the reverse order, bringing

together the thumbs and the forefingers, the fourth is
formed (the great goad).
III-6: The fifth (the great Deluder) is made when the

thumbs are joined to the nails of the middle fingers,
after rubbing with the forefinger on the little finger
and the ring fingers held straight with the middle
fingers.
III-7: The same shaped at the tip like a goad is the

sixth (the All-subduing).
III-8: Keeping the left hand in the right resting

posture, the ring fingers in the middle of the little
fingers, and the middle fingers with the forefingers
crossed over them, the thumbs straight, one gets the
seventh, the khechari (the All-attracting).
III-9: In the all-upright, all-retracting posture, keeping

each little finger in the space between its middle
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ATHARVA-VEDA
finger and the ring finger, and at the sides the

forefingers in the shape of the goad, and the thumbs
and palms in contact, the eighth is formed (the All-
scattering).
III-10: The ring fingers rest on the back of the middle

fingers; the thumbs holding the middle fingers on
which rest the forefingers remain in the middle – thus
is the ninth formed (the All-agitating).
III-11: Keeping the little fingers equally in and the

thumbs, too, equally in, the mystic mark comes to
have three sections. The five arrows, the mystic marks
such as the five, are clear.
III-12: Krom is the seed of the goad; (ha, sa are those

of Siva and Sakti; kha, of killing; prem, of
enchantment); ha, sa, kha, prem, of khechari; ha (of
the sun); straum (of desire); (ka) the first seed of
Vagbhava is the ninth. (Ha, the first seed of
Kamakuta) is the tenth. Whoso knows thus (becomes
an adept in mantra).
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III-13: Now, therefore, we shall expound the wheel

that has become the Kamakala. Hrim, klim, aim,
blum, straum – these five desires pervade the whole
wheel. Wrap up the middle desire, aim, in the past
(desire), straum, (i.e. aim, straum, aim). Let this group
be put within blum. Bind up twice the end sought with
the two medial aim-s and worship (setting them) in
the birch-bark. Whoso knows this wheel knows all; he
attracts all the worlds; he immobilizes everything. The
wheel dyed in indigo slays foes, arrests all
movements. Smearing it with lac, one controls all
worlds. Uttering the formula nine lakhs of times, one
attains the status of Rudra. Wrapping up (the wheel)
in the inscribed diagram, one becomes victorious.
Offering oblation in the fire built in a triangular fire-
place, one wins over women. Doing so in a fire-place
shaped like a rod or a circle one acquires unrivalled
wealth. Doing so in a square fire-place one gets rain.
If one offers oblations in a triangular fire-place, foes
are killed, movements are immobilized Offering
flowers, one becomes victorious. Offering substances
having great tastes, one becomes surcharged with
supreme joy. The great tastes are the six tastes.
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III-14: We invoke you, Leader of hosts,
Of poets, poet, most renowned;
Doyen of kings, among Brahman-s
Lord of Brahman-s, pay heed to us.
Come with protection to our homes.
Uttering this hymn, touch the body pronouncing ga

with the dot above. Bow down to Ganesha saying gam
to Ganesha. Om, Bow unto the blessed Lord, with
ash-smeared limbs, of formidable prowess. Kill !
Kill !! burn ! burn !! consume ! consume !! subdue !
subdue !! erase ! erase !! Breaker up of the plough !
At the foot of the trident , secure the accomplishment
of the symbol.
Dry up ! Dry up !! The Eastern sea ! Immobilize !

Immobilize!! You who disrupt the counsels, the
machines, the strategy, the messengers, the armies of
the enemy, tear up ! tear up !! cut up ! cut up !! hrim,
phat, Svaha. With this worship the Lord of the field.
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ATHARVA-VEDA
III-15: Oh maid of noble lineage !
We know, we contemplate a crore
Of mantras; so many Kula’s force
Inspire us ever.
Thus adoring the maiden, whichever aspirant

meditates, attains immortality. He attains renown and
the full stretch of life. Or, knowing the Supreme
Brahman, he abides. Whosoever knows thus (wins the
fruit). This is the great Upanishad.
IV-1: The gods, verily, said to the blessed Lord: Lord !

The heart of the most excellent Gayatri pertaining to
Tripura has been expounded to us.
IV-2: In the hymn of jatavedas
Tripura’s eight (vidyas) are limned.
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ATHARVA-VEDA
Thus adoring Her, from the bonds
Of life the Yogin is released.
IV-3: Now tell us about Mrityumjaya (victory over

death). Hearing the words of all the gods speaking
thus, the victory over Death is revealed through the
hymn on Tryambaka in the Anustubh metre.
IV-4: Whence is the word Tryambaka derived ? Being

master of the three cities, he is Tryambaka.
IV-5: Why say: ‘Let us sacrifice’ ? ‘Sacrifice’ means

‘worship’, ‘extol’ the real, by the two syllables mahe.
By the immutable single letter kam (after Tryamba)
victory over Death is expressed. So it is said: ‘Let us
sacrifice’.
IV-6: Now, why say ‘fragrant’ ? He attains renown on

all sides. Hence it is said ‘fragrant’.
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IV-7: Why say ‘increases growth’ ? He creates all the

worlds, saves all the worlds, pervades all the worlds.
Hence He is said to increase growth.
IV-8: Why say ‘like cucumber fruit … let me find

freedom’ ? As the cucumber is fast held by the stalk,
so is (man) bound fast, and he is released from death,
the bondage of transmigration; he becomes free.
IV-9: Why say ‘unto immortality’ ? One achieves

immortality, achieves the imperishable; one becomes
Rudra.
IV-10: The gods verily said to the blessed Lord:

Everything has been expounded to us. Now tell us all
those mantras pertaining to Siva, Vishnu, Surya,
Ganesha, by lauding with which Bhagavati will reveal
Herself.
IV-11: The blessed Lord said:
With ‘Tryambaka’ in sloka-metre
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ATHARVA-VEDA
Worship the Conqueror of Death;
It is laid down that the single letter
Is pervaded, as shown afore.
IV-12: One who worships with the mantra of the

Yajus, ‘Om, Obeisance to Siva’ attains the status of
Rudra and achieves blessedness. He who knows thus
(does so).
IV-13: That supreme abode of Vishnu,
Like an eye across the heavens,
The wise always behold.
IV-14: Vishnu faces all quarters. As oil surrounds and

fills a ball of sesamum, He pervades (all things). His
supreme abode is the high sky. The wise, namely gods
like Brahma, behold it, i.e., hold it for ever in the
heart. Hence, Vishnu’s own form is derived from His
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ATHARVA-VEDA
abiding, existing, in all beings. He is Vasudeva (the

god who dwells in all).
IV-15: Om Namah consists of three syllables.

Bhagavate has four syllables. Vasudevaya has five
syllables. This is the twelve-syllabled mantra of
Vasudeva. He (who knows this) surmounts all
hardships, lives a full life, achieves mastery over
beings, and enjoys possession of wealth and cattle.
IV-16: The letters a, u and meditation constituting the

Pranava denote the inward bliss, the all-pervading
Brahman. Putting them together, (there is formed)
Om.
IV-17: Swan sailing in the pure sky,
Dweller in the atmosphere,
Sacrificer near the altar,
Guest walking into the house,
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ATHARVA-VEDA
Dweller in men, in noble things,
In the right and in sky; in water born,
Born in the light, in the right, in mounts;
The Right, the great – (He is the Lord).
IV-18: All fruits he wins who repeats the previous

mantra of the sun together with the Powers,
namely the dawn, the dusk, the intellect, which are the
true, ordered, embodied Light. By each of the other
luminous words in the mantra of the Surya is it
upheld. Words like, ‘in water born’, etc., denote the
Powers. He dwells in the high abode, the heavens,
pertaining to the sun.
IV-19: Worshipping the Lord of hosts with the mantra

given previously (III-14), ‘We invoke you, Leader of
hosts’, etc., in the traistubha metre, together with the
monosyllable, one achieves the status of Ganesha.
IV-20: Next have been laid down the Gayatri, the
2178
ATHARVA-VEDA
Savitri, the unuttered mantra (ajapa), that of Sarasvati,

the matrika (or alphabet): By It, all this has been
pervaded.
IV-21: Aim, the Goddess of speech ! We know; klim,

the Goddess of desire ! We meditate; sau, May the
Power inspire us. Thus, in the morn, Gayatri; at
midday, Savitri; and at dusk, Sarasvati. The ajapa,
‘hamsa’, the unuttered (is chanted) without break. The
matrika, comprising fifty letters, from a to ksa,
pervades all words, all Shastras, all Vedas. The
Goddess pervades all things. Obeisance, obeisance,
unto Her !
IV-22: The blessed Lord said to them: Whoso

perpetually lauds the Goddess with these mantras
beholds all things. He attains immortality – whoso
knows this. This is the Upanishad.
V-1: The gods, verily, said to the blessed Lord:

Clearly has been explained to us the section on
activities and what pertains to Tripura with all related
topics. Next tell us about the attributeless Supreme.
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ATHARVA-VEDA
V-2: The blessed Lord spoke to them: By means of the

fourth and final Maya (avidya, jnana, vijnana and
samyagjnana), has the supreme Brahman been
indicated, the supreme Person, the supreme Self,
whose essence is consciousness. The hearer, the
thinker, the seer, the teacher, the toucher, the
proclaimer, the cognizer, the supreme knower, the
inner person in all persons – that Self must be
cognized.
V-3: In that there are neither worlds seen nor unseen;

no gods or demons; beasts or non-beasts; ascetics or
non-ascetics; outcastes or non-outcastes; brahmins or
non-brahmins. Alone and single, the supreme
Brahman, all-quiet, shines forth. Gods, seers, manes,
prevail not there. The awakened knower, the all-
knower is Brahman.
V-4: In this context there are the following verses:
Hence the seeker after liberation
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ATHARVA-VEDA
Must from object his mind withdraw;
For, liberation is indeed
Mind’s detachment from objects.
V-5: Two kinds of minds there are:
Pure and impure;
Impure the mind, desire-ridden,
The pure of desires freed.
V-6: Mind alone is cause of man’s
Bondage and release; bondage is
Clinging to objects; the mind
Withdrawn therefrom promotes release.
V-7: Shorn of attachment to objects,
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ATHARVA-VEDA
And restricted to the heart,
Mind thus ceases to be mind –
Such is the state supreme.
V-8: Control the mind until
It quiescence reaches in the heart.
This is knowledge and meditation;
The rest is naught but words.
V-9: Brahman is not thinkable alone,
Nor unthinkable; think not;
Yet, only think; thus, surely,
Become Brahman, the same to all.
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ATHARVA-VEDA
V-10: Yogin dissolves himself with self
In Being, through meditation (high);
Meditation on non-self is deemed
No meditation at all.
V-11: That Brahman has no parts
Is beyond concepts, without blemish.
Knowing ‘I am That’, by slow degrees
One Brahman does become.
V-12: Knowing It as beyond concepts,
Endless, without cause or parallel;
Immeasurable and beginningless,
The man of wisdom is released.
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ATHARVA-VEDA
V-13: There is no restriction, no origin;
None in bondage: none who strives;
None seeks liberation; aye, none
Liberated – this is truth.
V-14: In wakeful state, in dreams, in sleep
Know that the Self is only one;
For one who passes beyond these states
Rebirth there is none.
V-15: One real Self alone exists
In diverse beings; as one,
Or many is It seen, like
Moon in water’s sheen.
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ATHARVA-VEDA
V-16: As when a pot is moved,
The sky, pot-bound moves not –
So is the living Self unmoved,
Like sky when only pot has moved.
V-17: When repeated in different forms,
Like pot from pot distinct,
He knows not in these divisions,
And yet at all times knows.
V-18: As long as illusions of words
Encompass one, difference lasts;
When darkness is scattered,
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ATHARVA-VEDA
It is unity one sees.
V-19: The lower Brahman is the Word;
The Eternal, when that wears off,
Remains; Its knower shall, for peace of mind,
On the Eternal meditate.
V-20: Two Brahman-s are to be pondered on:
The Word and Brahman Supreme;
In the Word well versed, one attains
Brahman Supreme.
V-21: The acute mind, after study of texts,
On knowledge and wisdom intent,
Must forsake all, as one who seeks grain
2186
ATHARVA-VEDA
Forsakes the husk perforce.
V-22: Milk has but a single colour
Though drawn from diverse cows;
As milk is knowledge known,
Its sources are like cows.
V-23: Focussing the eye of knowledge
Evoke the thought: ‘I am Brahman,
The great, supreme abode without
Parts or movement, the quiescent One.’
V-24: Whoso knows thus the one supreme form of

Brahman, the Fourth, abiding in all beings, dwells in
the imperishable supreme abode.
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ATHARVA-VEDA
V-25: I seek refuge, for the sake of life, in this fourth

Power of Knowledge, the cause of the manifestation
of Brahman.
V-26: In the order of Akasa, etc. Akasa is the supreme

source of all these elements. All these beings, verily,
are born of Akasa, and they merge in Akasa. Because
of it they live, once they are born. So, know Akasa to
be the seed.
V-27: That very thing, know as the seat of Akasa, of

air, of fire, of water, of precious stones. Whoso knows
this attains immortality.
V-28: Therefore, whoever knows this fourth (Wisdom

or vidya) pertaining to the glory of Kamaraja (the Self
in liberation) with its elevenfold form as the
imperishable Brahman attains the fourth state –
whoever knows this. This is the great Upanishad.
2188
ATHARVA-VEDA

well-being.
Here ends the Tripura-Tapini Upanishad, included in

the Atharva-Veda.
2189

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The 108 Upanishads

Om ! May my speech be based on (i.e. accord with)

May my mind be based on speech.

O Self-effulgent One, reveal Thyself to me.

May you both (speech and mind) be the carriers of the

May not all that I have heard depart from me.

I shall join together (i.e. obliterate the difference of)

And night through this study.

I shall utter what is verbally true;

I shall utter what is mentally true.

May that (Brahman) protect me;

May That protect the speaker (i.e. the teacher), may

May that protect the speaker – may That protect the

Om ! Peace ! Peace ! Peace !

I-i-1: In the beginning this was but the absolute Self

I-i-2: He created these world, viz. ambhas, marici,

I-i-3: He thought, “These then are the worlds. Let Me

I-i-4: He deliberated with regard to Him (i.e. Virat of

I-ii-1: These deities, that had been created, fell into

I-ii-2: For them He (i.e. God) brought a cow. They

I-ii-3: For them He brought a man. They said “This

I-ii-4: Fire entered into the mouth taking the form of

I-ii-5: To Him Hunger and Thirst said, “Provide for us

livelihood among these very gods; I make you share

I-iii-1: He thought, “This, then, are the senses and the

I-iii-2: He deliberated with regard to the water. From

I-iii-3: This food, that was created, turned back and

I-iii-4: He tied to grasp that food with the sense of

I-iii-5: He wanted to take up the food with the eye. He

did not succeed in taking it up with the eye. If He had

I-iii-6: He wanted to take up the food with the ear. He

I-iii-7: He wanted to take it up with the sense of

I-iii-8: He wanted to take it up with the mind. He did

I-iii-9: He wanted to take it up with the procreative

I-iii-10: He wanted to take it up with Apana. He

I-iii-11: He thought, “How indeed can it be there

I-iii-12: Having split up this very end, He entered

I-iii-13: Being born, He manifested all the beings; for

I-iii-14: Therefore His name is Idandra. He is verily

II-i-1: In man indeed is the soul first conceived. That

II-i-2: That becomes non-different from the wife, just

II-i-3: She, the nourisher, becomes fit to be nourished.

II-i-4: This self of his (viz. the son) is substituted (by

II-i-5: This fact was stated by the seer (i.e. mantra):

II-i-6: He who had known thus (had) become

III-i-1: What is It that we worship as this Self ? Which

III-i-2: It is this heart (intellect) and this mind that

III-i-3: This One is (the inferior) Brahman; this is

III-i-4: Through this Self that is Consciousness, he

immortal, he became immortal.

Om ! May my speech be based on (i.e. accord with)

May my mind be based on speech.

O Self-effulgent One, reveal Thyself to me.

May you both (speech and mind) be the carriers of the

May not all that I have heard depart from me.

I shall join together (i.e. obliterate the difference of)

And night through this study.

I shall utter what is verbally true;

I shall utter what is mentally true.