May Mitra be propitious to us, and Varuna, Aryaman also, Indra, Brihaspati, and the widestriding Vishnu! Adoration to Brahman! Adoration to thee, O Vayu! Thou indeed art the visible Brahman. I proclaimed thee alone as the visible Brahman. (1-5) I proclaimed the right. I proclaimed the true. It protected me. It protected the teacher. Yes, it protected me, it protected the teacher. Om! Peace! peace! peace! {Prayer} Harih, Om! May it (the Brahman) protect us both (teacher and pupil)! May it enjoy us both! May we acquire strength together! May our knowledge become bright! May we never quarrel! Peace! peace! peace! He who knows the Brahman attains the highest (Brahman). On this the following verse is recorded: `He who knows Brahman, which is (i.e. cause, not effect), which is conscious, which is without end, as hidden in the depth (of the heart), in the highest ether, he enjoys all blessings, at one with the omniscient Brahman.' From that Self (Brahman) sprang ether (akasa, that through which we hear); from ether air (that through which we hear and feel); from air fire (that through which we hear, feel, and see); from fire water (that through which we hear, feel, see, and taste); from water earth (that through which we hear, feel, see, taste, and smell). From earth herbs, from herbs food, from food seed, from seed man. Man thus consists of the essence of food. This is his head, this his right arm, this his left arm, this his trunk (atman), this the seat (the support). On this there is also the following Sloka: `From food are produced all creatures which dwell on earth. Then they live by food, and in the end they return to food. For food is the oldest of all beings, and therefore it is called panacea (sarvaushadha, i.e. consisting of all herbs, or quieting the heat of the body of all beings).' They who worship food as Brahman, obtain all food. For food is the oldest of all beings, and therefore it is called panacea. From food all creatures are produced; by food, when born, they grow. Because it is fed on, or because it feeds on beings, therefore it is called food (anna). Different from this, which consists of the essence of food, is the other, the inner Self, which consists of breath. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Prana (up-breathing) is its head. Vyana (back-breathing) is its right arm. Apana (down-breathing) is its left arm. Ether is its trunk. The earth the seat (the support). On this there is also the following Sloka: `The Devas breathe after breath (prana), so do men and cattle. Breath is the life of beings, therefore it is called sarvayusha (all-enlivening).' They who worship breath as Brahman, obtain the full life. For breath is the life of all beings, and therefore it is called sarvayusha. The embodied Self of this (consisting of breath) is the same as that of the former (consisting of food). Different from this, which consists of breath, is the other, the inner Self, which consists of mind. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Yagus is its head. Rik is its right arm. Saman is its left arm. The doctrine (adesa, i.e. the Brahmana) is its trunk. The Athar-vangiras (Atharvahymns) the seat (the support). On this there is also the following Sloka: `He who knows the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he never fears.' The embodied Self of this (consisting of mind) is the same as that of the former (consisting of breath). Different from this, which consists of mind, is the other, the inner Self, which consists of understanding. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Faith is its head. What is right is its right arm. What is true is its left arm. Absorption (yoga) is its trunk. The great (intellect?) is the seat (the support). On this there is also the following Sloka: `Understanding performs the sacrifice, it performs all sacred acts. All Devas worship understanding as Brahman, as the oldest. If a man knows understanding as Brahman, and if he does not swerve from it, he leaves all evils behind in the body, and attains all his wishes.' The embodied Self of this (consisting of understanding) is the same as that of the former (consisting of mind). Different from this, which consists of understanding, is the other inner Self, which consists of bliss. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Joy is its head. Satisfaction its right arm. Great satisfaction is its left arm. Bliss is its trunk. Brahman is the seat (the support). On this there is also the following Sloka: `He who knows the Brahman as non-existing, becomes himself non-existing. He who knows the Brahman as existing, him we know himself as existing.' The embodied Self of this (bliss) is the same as that of the former (understanding). Thereupon follow the questions of the pupil: `Does any one who knows not, after he has departed this life, ever go to that world? Or does he who knows, after he has departed, go to that world?' The answer is: He wished, may I be many, may I grow forth. He brooded over himself (like a man performing penance). After he had thus brooded, he sent forth (created) all, whatever there is. Having sent forth, he entered into it. Having entered it, he became sat (what is manifest) and tyat (what is not manifest), defined and undefined, supported and not supported, (endowed with) knowledge and without knowledge (as stones), real and unreal. The Sattya (true) became all this whatsoever, and therefore the wise call it (the Brahman) Sat-tya (the true). On this there is also this Sloka: `In the beginning this was non-existent (not yet defined by form and name). From it was born what exists. That made itself its Self, therefore it is called the Self-made.' That which is Self-made is a flavour (can be tasted), for only after perceiving a flavour can any one perceive pleasure. Who could breathe, who could breathe forth, if that bliss (Brahman) existed not in the ether (in the heart)? For he alone causes blessedness. When he finds freedom from fear and rest in that which is invisible, incorporeal, undefined, unsupported, then he has obtained the fearless. For if he makes but the smallest distinction in it, there is fear for him. But that fear exists only for one who thinks himself wise, (not for the true sage.) On this there is also this Sloka: 2-8:1 `From terror of it (Brahman) the wind blows, from terror the sun rises; from terror of it Agni and Indra, yea Death runs as the fifth.' Now this is an examination of (what is meant by) Bliss (ananda): Let there be a noble young man, who is well read (in the Veda), very swift, firm, and strong, and let the whole world be full of wealth for him, that is one measure of human bliss. One hundred times that human bliss 2-8:2 is one measure of the bliss of human Gandharvas (genii), and likewise of a great sage (learned in the Vedas) who is free from desires. One hundred times that bliss of human Gandharvas is one measure of the bliss of divine Gandharvas (genii), and likewise of a great sage who is free from desires. One hundred times that bliss of divine Gandharvas is one measure of the bliss of the Fathers, enjoying their long estate, and likewise of a great sage who is free from desires. One hundred times that bliss of the Fathers is one measure of the bliss of the Devas, born in the Agana heaven (through the merit of their lawful works), 2-8:3 and likewise of a great sage who is free from desires. One hundred times that bliss of the Devas born in the Agana heaven is one measure of the bliss of the sacrificial Devas, who go to the Devas by means of their Vaidik sacrifices, and likewise of a great sage who is free from desires. One hundred times that bliss of the sacrificial Devas is one measure of the bliss of the (thirty-three) Devas, and likewise of a great sage who is free from desires. One hundred times that bliss of the (thirty-three) Devas is one measure of the bliss of Indra, 2-8:4 and likewise of a great sage who is free from desires. One hundred times that bliss of Indra is one measure of the bliss of Brihaspati, and likewise of a great sage who is free from desires. One hundred times that bliss of Brihaspati is one measure of the bliss of Pragapati, and likewise of a great sage who is free from desires. One hundred times that bliss of Pragapati is one measure of the bliss of Brahman, and likewise of a great sage who is free from desires. 2-8:5 He who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one. He who knows this, when he has departed this world, reaches and comprehends the Self which consists of food, the Self which consists of breath, the Self which consists of mind, the Self which consists of understanding, the Self which consists of bliss. On this there is also this Sloka: `He who knows the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he fears nothing.' He does not distress himself with the thought, Why did I not do what is good? Why did I do what is bad? He who thus knows these two (good and bad), frees himself. He who knows both, frees himself. This is the Upanishad. Harih, Om! May it (the Brahman) protect us both! May it enjoy us both! May we acquire strength together! May our knowledge become bright! May we never quarrel! Peace! peace! peace! Bhrigu Varuni went to his father Varuna, saying: `Sir, teach me Brahman.' He told him this, viz. Food, breath, the eye, the ear, mind, speech. Then he said again to him: `That from whence these beings are born, that by which, when born, they live, that into which they enter at their death, try to know that. That is Brahman.' He performed penance. Having performed penance He perceived that food is Brahman, for from food these beings are produced; by food, when born, they live; and into food they enter at their death. Having perceived this, he went again to his father Varuna, saying: `Sir, teach me Brahman.' He said to him: `Try to know Brahman by penance, for penance is (the means of knowing) Brahman.' He performed penance. Having performed penance He perceived that breath is Brahman, for from breath these beings are born; by breath, when born, they live; into breath they enter at their death. Having perceived this, he went again to his father Varuna, saying: `Sir, teach me Brahman.' He said to him: `Try to know Brahman by penance, for penance is (the means of knowing) Brahman.' He performed penance. Having performed penance He perceived that mind (manas) is Brahman, for from mind these beings are born; by mind, when born, they live; into mind they enter at their death. Having perceived this, he went again to his father Varuna, saying: `Sir, teach me Brahman.' He said to him: `Try to know Brahman by penance, for penance is (the means of knowing) Brahman.' He performed penance. Having performed penance He perceived that understanding (vignana) was Brahman, for from understanding these beings are born; by understanding, when born, they live; into understanding they enter at their death. Having perceived this, he went again to his father Varuna, saying: `Sir, teach me Brahman.' He said to him: `Try to know Brahman by penance, for penance is (the means of knowing) Brahman.' He performed penance. Having performed penance He perceived that bliss is Brahman, for from bliss these beings are born; by bliss, when born, they live; into bliss they enter at their death. This is the knowledge of Bhrigu and Varuna, exalted in the highest heaven (in the heart). He who knows this becomes exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame. Let him never abuse food, that is the rule. Breath is food, the body eats the food. The body rests on breath, breath rests on the body. This is the food resting on food. He who knows this food resting on food, rests exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame. Let him never shun food, that is the rule. Water is food, the light eats the food. The light rests on water, water rests on light. This is the food resting on food. He who knows this food resting on food, rests exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame. Let him acquire much food, that is the rule. Earth is food, the ether eats the food. The ether rests on the earth, the earth rests on the ether. This is the food resting on food. He who knows this food resting on food, rests exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame.