ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्च्क्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्वं ब्रह्मौपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिकारणमस्त्वनिकारणं मेऽस्तु । तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥ ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॥ प्रथमोऽध्यायः ॥ ॥ प्रथमः खण्डः ॥ ओमित्येतदक्षरमुद्गीथमुपासीत । ओमिति ह्युद्गायति तस्योपव्याख्यानम् ॥ १.१.१॥ एषां भूतानां पृथिवी रसः पृथिव्या अपो रसः । अपामोषधयो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः साम्न उद्गीथो रसः ॥ १.१.२॥ स एष रसानाm+रसतमः परमः परार्ध्योऽष्टमो यदुद्गीथः ॥ १.१.३॥ कतमा कतमर्क्कतमत्कतमत्साम कतमः कतम उद्गीथ इति विमृष्टं भवति ॥ १.१.४॥ वागेवर्क्प्राणः सामोमित्येतदक्षरमुद्गीथः । तद्वा एतन्मिथुनं यद्वाक्च प्राणश्चर्क्च साम च ॥ १.१.५॥ तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे सm+सृज्यते यदा वै मिथुनौ समागच्छत आपयतो वै तावन्योन्यस्य कामम् ॥ १.१.६॥ आपयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते ॥ १.१.७॥ तद्वा एतदनुज्ञाक्षरं यद्धि किंचानुजानात्योमित्येव तदाहैषो एव समृद्धिर्यदनुज्ञा समर्धयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते ॥ १.१.८॥ तेनेयं त्रयीविद्या वर्तते ओमित्याश्रावयत्योमिति शm+सत्योमित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेन ॥ १.१.९॥ तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद । नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्याख्यानं भवति ॥ १.१.१०॥ ॥ इति प्रथमः खण्डः ॥ ॥ द्वितीयः खण्डः ॥ देवासुरा ह वै यत्र संयेतिरे उभये प्राजापत्यास्तद्ध देवा उद्गीथमाजह्रुरनेनैनानभिभविष्याम इति ॥ १.२.१॥ ते ह नासिक्यं प्राणमुद्गीथमुपासांचक्रिरे तm+ हासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येष विद्धः ॥ १.२.२॥ अथ ह वाचमुद्गीथमुपासांचक्रिरे ताm+ हासुराः पाप्मना विविधुस्तस्मात्तयोभयं वदति सत्यं चानृतं च पाप्मना ह्येषा विद्धा ॥ १.२.३॥ अथ ह चक्षुरुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद्विद्धम् ॥ १.२.४॥ अथ ह श्रोत्रमुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयm+ शृणोति श्रवणीयं चाश्रवणीयं च पाप्मना ह्येतद्विद्धम् ॥ १.२.५॥ अथ ह मन उद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयm+संकल्पते संकल्पनीयंच चासंकल्पनीयं च पाप्मना ह्येतद्विद्धम् ॥ १.२.६॥ अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासांचक्रिरे तm+हासुरा ऋत्वा विदध्वंसुर्यथाश्मानमाखणमृत्वा विध्वm+सेतैवम् ॥ १.२.७॥ यथाश्मानमाखणमृत्वा विध्वm+सत एवm+ हैव स विध्वm+सते य एवंविदि पापं कामयते यश्चैनमभिदासति स एषोऽश्माखणः ॥ १.२.८॥ नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष तेन यदश्नाति यत्पिबति तेनेतरान्प्राणानवति एतमु एवान्ततोऽवित्त्वोत्क्रमति व्याददात्येवान्तत इति ॥ १.२.९॥ तm+ हाङ्गिरा उद्गीथमुपासांचक्र एतमु एवाङ्गिरसं मन्यन्तेऽङ्गानां यद्रसः ॥ १.२.१०॥ तेन तm+ ह बृहस्पतिरुद्गीथमुपासांचक्र एतमु एव बृहस्पतिं मन्यन्ते वाग्घि बृहती तस्या एष पतिः ॥ १.२.११ ॥ तेन तm+ हायास्य उद्गीथमुपासांचक्र एतमु एवायास्यं मन्यन्त आस्याद्यदयते ॥ १.२.१२॥ तेन तm+ह बको दाल्भ्यो विदांचकार । स ह नैमिशीयानामुद्गाता बभूव स ह स्मैभ्यः कामानागायति ॥ १.२.१३॥ आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम् ॥ १.२.१४॥ ॥ इति द्वितीयः खण्डः ॥ ॥ तृतीयः खण्डः ॥ अथाधिदैवतं य एवासौ तपति तमुद्गीथमुपासीतोद्यन्वा एष प्रजाभ्य उद्गायति । उद्यm+स्तमो भयमपहन्त्यपहन्ता ह वै भयस्य तमसो भवति य एवं वेद ॥ १.३.१॥ समान उ एवायं चासौ चोष्णोऽयमुष्णोऽसौ स्वर इतीममाचक्षते स्वर इति प्रत्यास्वर इत्यमुं तस्माद्वा एतमिमममुं चोद्गीथमुपासीत ॥ १.३.२॥ अथ खलु व्यानमेवोद्गीथमुपासीत यद्वै प्राणिति स प्राणो यदपानिति सोऽपानः । अथ यः प्राणापानयोः संधिः स व्यानो यो व्यानः सा वाक् । तस्मादप्राणन्ननपानन्वाचमभिव्याहरति ॥ १.३.३॥ या वाक्सर्क्तस्मादप्राणन्ननपानन्नृचमभिव्याहरति यर्क्तत्साम तस्मादप्राणन्ननपानन्साम गायति यत्साम स उद्गीथस्तस्मादप्राणन्ननपानन्नुद्गायति ॥ १.३.४॥ अतो यान्यन्यानि वीर्यवन्ति कर्माणि यथाग्नेर्मन्थनमाजेः सरणं दृढस्य धनुष आयमनमप्राणन्ननपानm+स्तानि करोत्येतस्य हेतोर्व्यानमेवोद्गीथमुपासीत ॥ १.३.५॥ अथ खलूद्गीथाक्षराण्युपासीतोद्गीथ इति प्राण एवोत्प्राणेन ह्युत्तिष्ठति वाग्गीर्वाचो ह गिर इत्याचक्षतेऽन्नं थमन्ने हीदm+सर्वm+स्थितम् ॥ १.३.६॥ द्यौरेवोदन्तरिक्षं गीः पृथिवी थमादित्य एवोद्वायुर्गीरग्निस्थm+ सामवेद एवोद्यजुर्वेदो गीरृग्वेदस्थं दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतान्येवं विद्वानुद्गीथाक्षराण्युपास्त उद्गीथ इति ॥ १.३.७॥ अथ खल्वाशीःसमृद्धिरुपसरणानीत्युपासीत येन साम्ना स्तोष्यन्स्यात्तत्सामोपधावेत् ॥ १.३.८॥ यस्यामृचि तामृचं यदार्षेयं तमृषिं यां देवतामभिष्टोष्यन्स्यात्तां देवतामुपधावेत् ॥ १.३.९॥ येन च्छन्दसा स्तोष्यन्स्यात्तच्छन्द उपधावेद्येन स्तोमेन स्तोष्यमाणः स्यात्तm+स्तोममुपधावेत् ॥ १.३.१०॥ यां दिशमभिष्टोष्यन्स्यात्तां दिशमुपधावेत् ॥ १.३.११॥ आत्मानमन्तत उपसृत्य स्तुवीत कामं ध्यायन्नप्रमत्तोऽभ्याशो ह यदस्मै स कामः समृध्येत यत्कामः स्तुवीतेति यत्कामः स्तुवीतेति ॥ १.३.१२॥ ॥ इति तृतीयः खण्डः ॥ ॥ चतुर्थः खण्डः ॥ ओमित्येतदक्षरमुद्गीथमुपासीतोमिति ह्युद्गायति तस्योपव्याख्यानम् ॥ १.४.१॥ देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशm+स्ते छन्दोभिरच्छादयन्यदेभिरच्छादयm+स्तच्छन्दसां छन्दस्त्वम् ॥ १.४.२॥ तानु तत्र मृत्युर्यथा मत्स्यमुदके परिपश्येदेवं पर्यपश्यदृचि साम्नि यजुषि । ते नु विदित्वोर्ध्वा ऋचः साम्नो यजुषः स्वरमेव प्राविशन् ॥ १.४.३॥ यदा वा ऋचमाप्नोत्योमित्येवातिस्वरत्येवm+सामैवं यजुरेष उ स्वरो यदेतदक्षरमेतदमृतमभयं तत्प्रविश्य देवा अमृता अभया अभवन् ॥ १.४.४॥ स य एतदेवं विद्वानक्षरं प्रणौत्येतदेवाक्षरm+ स्वरममृतमभयं प्रविशति तत्प्रविश्य यदमृता देवास्तदमृतो भवति ॥ १.४.५॥ ॥ इति चतुर्थः खण्डः ॥ ॥ पञ्चमः खण्डः ॥ अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसौ वा आदित्य उद्गीथ एष प्रणव ओमिति ह्येष स्वरन्नेति ॥ १.५.१॥ एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच रश्मीm+स्त्वं पर्यावर्तयाद्बहवो वै ते भविष्यन्तीत्यधिदैवतम् ॥ १.५.२॥ अथाध्यात्मं य एवायं मुख्यः प्राणस्तमुद्गीथमुपासीतोमिति ह्येष स्वरन्नेति ॥ १.५.३॥ एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच प्राणाm+स्त्वं भूमानमभिगायताद्बहवो वै मे भविष्यन्तीति ॥ १.५.४॥ अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति होतृषदनाद्धैवापि दुरुद्गीथमनुसमाहरतीत्यनुसमाहरतीति ॥। १.५.५॥ ॥ इति पञ्चमः खण्डः ॥ ॥ षष्ठः खण्डः ॥ इयमेवर्गग्निः साम तदेतदेतस्यामृच्यध्यूढ़m+ साम तस्मादृच्यध्यूढm+साम गीयत इयमेव साग्निरमस्तत्साम ॥ १.६.१॥ अन्तरिक्षमेवर्ग्वायुः साम तदेतदेतस्यामृच्यध्यूढm+ साम तस्मादृच्यध्यूढm+ साम गीयतेऽन्तरिक्षमेव सा वायुरमस्तत्साम ॥ १.६.२॥ द्यौरेवर्गादित्यः साम तदेतदेतस्यामृच्यध्यूढm+ साम तस्मादृच्यध्यूढm+ साम गीयते द्यौरेव सादित्योऽमस्तत्साम ॥ १.६.३॥ नक्षत्रान्येवर्क्चन्द्रमाः साम तदेतदेतस्यामृच्यध्यूढm+ साम तस्मादृच्यध्यूढm+ साम गीयते नक्षत्राण्येव सा चन्द्रमा अमस्तत्साम ॥ १.६.४॥ अथ यदेतदादित्यस्य शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढm+ साम तस्मादृच्यध्यूढm+ साम गीयते ॥ १.६.५॥ अथ यदेवैतदादित्यस्य शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्सामाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्यश्मश्रुर्हिरण्यकेश आप्रणस्वात्सर्व एव सुवर्णः ॥ १.६.६॥ तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी तस्योदिति नाम स एष सर्वेभ्यः पाप्मभ्य उदित उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेद ॥ १.६.७॥ तस्यर्क्च साम च गेष्णौ तस्मादुद्गीथस्तस्मात्त्वेवोद्गातैतस्य हि गाता स एष ये चामुष्मात्पराञ्चो लोकास्तेषां चेष्टे देवकामानां चेत्यधिदैवतम् ॥ १.६.८॥ ॥ इति षष्ठः खण्डः ॥ ॥ सप्तमः खण्डः ॥ अथाध्यात्मं वागेवर्क्प्राणः साम तदेतदेतस्यामृच्यध्यूढm+ साम तस्मादृच्यध्यूढm+साम गीयते। वागेव सा प्राणोऽमस्तत्साम ॥ १.७.१॥ चक्षुरेवर्गात्मा साम तदेतदेतस्यामृच्यध्यूढm+साम तस्मादृच्यध्यूढm+साम गीयते । चक्षुरेव सात्मामस्तत्साम ॥ १.७.२॥ श्रोत्रमेवर्ङ्मनः साम तदेतदेतस्यामृच्यध्यूढm+साम तस्मादृच्यध्यूढm+साम गीयते । श्रोत्रमेव सा मनोऽमस्तत्साम ॥ १.७.३॥ अथ यदेतदक्ष्णः शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढm+साम तस्मादृच्यध्यूढm+साम गीयते । अथ यदेवैतदक्ष्णः शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्साम ॥ १.७.४॥ अथ य एषोऽन्तरक्षिणि पुरुषो दृश्यते सैवर्क्तत्साम तदुक्थं तद्यजुस्तद्ब्रह्म तस्यैतस्य तदेव रूपं यदमुष्य रूपं यावमुष्य गेष्णौ तौ गेष्णौ यन्नाम तन्नाम ॥ १.७.५॥ स एष ये चैतस्मादर्वाञ्चो लोकास्तेषां चेष्टे मनुष्यकामानां चेति तद्य इमे वीणायां गायन्त्येतं ते गायन्ति तस्मात्ते धनसनयः ॥ १.७.६॥ अथ य एतदेवं विद्वान्साम गायत्युभौ स गायति सोऽमुनैव स एष चामुष्मात्पराञ्चो लोकास्ताm+श्चाप्नोति देवकामाm+श्च ॥ १.७.७॥ अथानेनैव ये चैतस्मादर्वाञ्चो लोकास्ताm+श्चाप्नोति मनुष्यकामाm+श्च तस्मादु हैवंविदुद्गाता ब्रूयात् ॥ १.७.८॥ कं ते काममागायानीत्येष ह्येव कामागानस्येष्टे य एवं विद्वान्साम गायति साम गायति ॥ १.७.९॥ ॥ इति सप्तमः खण्डः ॥ ॥ अष्टमः खण्डः ॥ त्रयो होद्गीथे कुशला बभूवुः शिलकः शालावत्यश्चैकितायनो दाल्भ्यः प्रवाहणो जैवलिरिति ते होचुरुद्गीथे वै कुशलाः स्मो हन्तोद्गीथे कथां वदाम इति ॥ १.८.१॥ तथेति ह समुपविविशुः स ह प्रावहणो जैवलिरुवाच भगवन्तावग्रे वदतां ब्राह्मणयोर्वदतोर्वाचm+ श्रोष्यामीति ॥ १.८.२॥ स ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाच हन्त त्वा पृच्छानीति पृच्छेति होवाच ॥ १.८.३॥ का साम्नो गतिरिति स्वर इति होवाच स्वरस्य का गतिरिति प्राण इति होवाच प्राणस्य का गतिरित्यन्नमिति होवाचान्नस्य का गतिरित्याप इति होवाच ॥ १.८.४॥ अपां का गतिरित्यसौ लोक इति होवाचामुष्य लोकस्य का गतिरिति न स्वर्गं लोकमिति नयेदिति होवाच स्वर्गं वयं लोकm+ सामाभिसंस्थापयामः स्वर्गसm+स्तावm+हि सामेति ॥ १.८.५॥ तm+ ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाचाप्रतिष्ठितं वै किल ते दाल्भ्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति ॥ १.८.६॥ हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाचामुष्य लोकस्य का गतिरित्ययं लोक इति होवाचास्य लोकस्य का गतिरिति न प्रतिष्ठां लोकमिति नयेदिति होवाच प्रतिष्ठां वयं लोकm+ सामाभिसm+स्थापयामः प्रतिष्ठासm+स्तावm+ हि सामेति ॥ १.८.७॥ तm+ ह प्रवाहणो जैवलिरुवाचान्तवद्वै किल ते शालावत्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाच ॥ १.८.८॥ ॥ इति अष्टमः खण्डः ॥ ॥ नवमः खण्डः ॥ अस्य लोकस्य का गतिरित्याकाश इति होवाच सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्त आकाशं प्रत्यस्तं यन्त्याकाशो ह्येवैभ्यो ज्यायानकाशः परायणम् ॥ १.९.१॥ स एष परोवरीयानुद्गीथः स एषोऽनन्तः परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्परोवरीयाm+समुद्गीथमुपास्ते ॥ १.९.२॥ तm+ हैतमतिधन्वा शौनक उदरशाण्डिल्यायोक्त्वोवाच यावत्त एनं प्रजायामुद्गीथं वेदिष्यन्ते परोवरीयो हैभ्यस्तावदस्मिm+ल्लोके जीवनं भविष्यति ॥ १.९.३॥ तथामुष्मिm+ल्लोके लोक इति स य एतमेवं विद्वानुपास्ते परोवरीय एव हास्यास्मिm+ल्लोके जीवनं भवति तथामुष्मिm+ल्लोके लोक इति लोके लोक इति ॥ १.९.४॥ ॥ इति नवमः खण्डः ॥ ॥ दशमः खण्डः ॥ मटचीहतेषु कुरुष्वाटिक्या सह जाययोषस्तिर्ह चाक्रायण इभ्यग्रामे प्रद्राणक उवास ॥ १.१०.१॥ स हेभ्यं कुल्माषान्खादन्तं बिभिक्षे तm+ होवाच । नेतोऽन्ये विद्यन्ते यच्च ये म इम उपनिहिता इति ॥ १.१०.२॥ एतेषां मे देहीति होवाच तानस्मै प्रददौ हन्तानुपानमित्युच्छिष्टं वै मे पीतm+स्यादिति होवाच ॥ १.१०.३॥ न स्विदेतेऽप्युच्छिष्टा इति न वा अजीविष्यमिमानखादन्निति होवाच कामो म उदपानमिति ॥ १.१०.४॥ स ह खादित्वातिशेषाञ्जायाया आजहार साग्र एव सुभिक्षा बभूव तान्प्रतिगृह्य निदधौ ॥ १.१०.५॥ स ह प्रातः संजिहान उवाच यद्बतान्नस्य लभेमहि लभेमहि धनमात्राm+राजासौ यक्ष्यते स मा सर्वैरार्त्विज्यैर्वृणीतेति ॥ १.१०.६॥ तं जायोवाच हन्त पत इम एव कुल्माषा इति तान्खादित्वामुं यज्ञं विततमेयाय ॥ १.१०.७॥ तत्रोद्गातॄनास्तावे स्तोष्यमाणानुपोपविवेश स ह प्रस्तोतारमुवाच ॥ १.१०.८॥ प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति ॥ १.१०.९॥ एवमेवोद्गातारमुवाचोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति ॥ १.१०.१०॥ एवमेव प्रतिहर्तारमुवाच प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति ते ह समारतास्तूष्णीमासांचक्रिरे ॥ १.१०.११॥ ॥ इति दशमः खण्डः ॥ ॥ एकादशः खण्डः ॥ अथ हैनं यजमान उवाच भगवन्तं वा अहं विविदिषाणीत्युषस्तिरस्मि चाक्रायण इति होवाच ॥ १.११.१॥ स होवाच भगवन्तं वा अहमेभिः सर्वैरार्त्विज्यैः पर्यैषिषं भगवतो वा अहमवित्त्यान्यानवृषि ॥ १.११.२॥ भगवाm+स्त्वेव मे सर्वैरार्त्विज्यैरिति तथेत्यथ तर्ह्येत एव समतिसृष्टाः स्तुवतां यावत्त्वेभ्यो धनं दद्यास्तावन्मम दद्या इति तथेति ह यजमान उवाच ॥ १.११.३॥ अथ हैनं प्रस्तोतोपससाद प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ॥ १.११.४॥ प्राण इति होवाच सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्ति प्राणमभ्युज्जिहते सैषा देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रास्तोष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ॥ १.११.५॥ अथ हैनमुद्गातोपससादोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ॥ १.११.६॥ आदित्य इति होवाच सर्वाणि ह वा इमानि भूतान्यादित्यमुच्चैः सन्तं गायन्ति सैषा देवतोद्गीथमन्वायत्ता तां चेदविद्वानुदगास्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ॥ १.११.७॥ अथ हैनं प्रतिहर्तोपससाद प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ॥ १.११.८॥ अन्नमिति होवाच सर्वाणि ह वा इमानि भूतन्यन्नमेव प्रतिहरमाणानि जीवन्ति सैषा देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रत्यहरिष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति तथोक्तस्य मयेति ॥ १.११.९॥ ॥ इति एकादशः खण्डः ॥ ॥ द्वादशः खण्डः ॥ अथातः शौव उद्गीथस्तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः स्वाध्यायमुद्वव्राज ॥ १.१२.१॥ तस्मै श्वा श्वेतः प्रादुर्बभूव तमन्ये श्वान उपसमेत्योचुरन्नं नो भगवानागायत्वशनायामवा इति ॥ १.१२.२॥ तान्होवाचेहैव मा प्रातरुपसमीयातेति तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः प्रतिपालयांचकार ॥ १.१२.३॥ ते ह यथैवेदं बहिष्पवमानेन स्तोष्यमाणाः सm+रब्धाः सर्पन्तीत्येवमाससृपुस्ते ह समुपविश्य हिं चक्रुः ॥ १.१२.४॥ ओ३मदा३मों३पिबा३मों३ देवो वरुणः प्रजपतिः सविता२न्नमिहा२हरदन्नपते३ऽन्नमिहा २हरा२हरो३मिति ॥ १.१२.५॥ ॥ इति द्वादशः खण्डः ॥ ॥ त्रयोदशः खण्डः ॥ अयं वाव लोको हाउकारः वायुर्हाइकारश्चन्द्रमा अथकारः । आत्मेहकारोऽग्निरीकारः ॥ १.१३.१॥ आदित्य ऊकारो निहव एकारो विश्वे देवा औहोयिकारः प्रजपतिर्हिंकारः प्राणः स्वरोऽन्नं या वाग्विराट् ॥ १.१३.२॥ अनिरुक्तस्त्रयोदशः स्तोभः संचरो हुंकारः ॥ १.१३.३॥ दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतामेवm+साम्नामुपनिषदं वेदोपनिषदं वेदेति ॥ १.१३.४॥ ॥ इति त्रयोदशः खण्डः ॥ ॥ इति प्रथमोऽध्यायः ॥ ॥ द्वितीयोऽध्यायः ॥ ॥ प्रथमः खण्डः ॥ समस्तस्य खलु साम्न उपासनm+ साधु यत्खलु साधु तत्सामेत्याचक्षते यदसाधु तदसामेति ॥ २.१.१॥ तदुताप्याहुः साम्नैनमुपागादिति साधुनैनमुपागादित्येव तदाहुरसाम्नैनमुपागादित्यसाधुनैनमुपगादित्येव तदाहुः ॥ २.१.२॥ अथोताप्याहुः साम नो बतेति यत्साधु भवति साधु बतेत्येव तदाहुरसाम नो बतेति यदसाधु भवत्यसाधु बतेत्येव तदाहुः ॥ २.१.३॥ स य एतदेवं विद्वानसाधु सामेत्युपास्तेऽभ्याशो ह यदेनm+ साधवो धर्मा आ च गच्छेयुरुप च नमेयुः ॥ २.१.४॥ ॥ इति प्रथमः खण्डः ॥ ॥ द्वितीयः खण्डः ॥ लोकेषु पञ्चविधm+ सामोपासीत पृथिवी हिंकारः । अग्निः प्रस्तावोऽन्तरिक्षमुद्गीथ आदित्यः प्रतिहारो द्यौर्निधनमित्यूर्ध्वेषु ॥ २.२.१॥ अथावृत्तेषु द्यौर्हिंकार आदित्यः प्रस्तावोऽन्तरिक्षमुद्गीथोऽग्निः प्रतिहारः पृथिवी निधनम् ॥ २.२.२॥ कल्पन्ते हास्मै लोका ऊर्ध्वाश्चावृत्ताश्च य एतदेवं विद्वाm+ल्लोकेषु पञ्चविधं सामोपास्ते ॥ २.२.३॥ ॥ इति द्वितीयः खण्डः ॥ ॥ तृतीयः खण्डः ॥ वृष्टौ पञ्चविधm+ सामोपासीत पुरोवातो हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनम् ॥ २.३.१॥ वर्षति हास्मै वर्षयति ह य एतदेवं विद्वान्वृष्टौ पञ्चविधm+सामोपास्ते ॥ २.३.२॥ ॥ इति तृतीयः खण्डः ॥ ॥ चतुर्थः खण्डः ॥ सर्वास्वप्सु पञ्चविधm+सामोपासीत मेघो यत्संप्लवते स हिंकारो यद्वर्षति स प्रस्तावो याः प्राच्यः स्यन्दन्ते स उद्गीथो याः प्रतीच्यः स प्रतिहारः समुद्रो निधनम् ॥ २.४.१॥ न हाप्सु प्रैत्यप्सुमान्भवति य एतदेवं विद्वान्सर्वास्वप्सु पञ्चविधm+सामोपास्ते ॥ २.४.२॥ ॥ इति चतुर्थः खण्डः ॥ ॥ पञ्चमः खण्डः ॥ ऋतुषु पञ्चविधm+ सामोपासीत वसन्तो हिंकारः ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनम् ॥ २.५.१॥ कल्पन्ते हास्मा ऋतव ऋतुमान्भवति य एतदेवं विद्वानृतुषु पञ्चविधm+ सामोपास्ते ॥ २.५.२॥ ॥ इति पञ्चमः खण्डः ॥ ॥ षष्ठः खण्डः ॥ पशुषु पञ्चविधm+ सामोपासीताजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनम् ॥ २.६.१॥ भवन्ति हास्य पशवः पशुमान्भवति य एतदेवं विद्वान्पशुषु पञ्चविधm+ सामोपास्ते ॥ २.६.२॥ ॥ इति षष्ठः खण्डः ॥ ॥ सप्तमः खण्डः ॥ प्राणेषु पञ्चविधं परोवरीयः सामोपासीत प्राणो हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारो मनो निधनं परोवरीयाm+सि वा एतानि ॥ २.७.१॥ परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्प्राणेषु पञ्चविधं परोवरीयः सामोपास्त इति तु पञ्चविधस्य ॥ २.७.२॥ ॥ इति सप्तमः खण्डः ॥ ॥ अष्टमः खण्डः ॥ अथ सप्तविधस्य वाचि सप्तविधm्+ सामोपासीत यत्किंच वाचो हुमिति स हिंकारो यत्प्रेति स प्रस्तावो यदेति स आदिः ॥ २.८.१॥ यदुदिति स उद्गीथो यत्प्रतीति स प्रतिहारो यदुपेति स उपद्रवो यन्नीति तन्निधनम् ॥ २.८.२॥ दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतदेवं विद्वान्वाचि सप्तविधm+ सामोपास्ते ॥ २.८.३॥ ॥ इति अष्टमः खण्डः ॥ ॥ नवमः खण्डः ॥ अथ खल्वमुमादित्यm+सप्तविधm+ सामोपासीत सर्वदा समस्तेन साम मां प्रति मां प्रतीति सर्वेण समस्तेन साम ॥ २.९.१॥ तस्मिन्निमानि सर्वाणि भूतान्यन्वायत्तानीति विद्यात्तस्य यत्पुरोदयात्स हिंकारस्तदस्य पशवोऽन्वायत्तास्तस्मात्ते हिं कुर्वन्ति हिंकारभाजिनो ह्येतस्य साम्नः ॥ २.९.२॥ अथ यत्प्रथमोदिते स प्रस्तावस्तदस्य मनुष्या अन्वायत्तास्तस्मात्ते प्रस्तुतिकामाः प्रशm+साकामाः प्रस्तावभाजिनो ह्येतस्य साम्नः ॥ २.९.३॥ अथ यत्संगववेलायाm+ स आदिस्तदस्य वयाm+स्यन्वायत्तानि तस्मात्तान्यन्तरिक्षेऽनारम्बणान्यादायात्मानं परिपतन्त्यादिभाजीनि ह्येतस्य साम्नः ॥ २.९.४॥ अथ यत्संप्रतिमध्यंदिने स उद्गीथस्तदस्य देवा अन्वायत्तास्तस्मात्ते सत्तमाः प्राजापत्यानामुद्गीथभाजिनो ह्येतस्य साम्नः ॥ २.९.५॥ अथ यदूर्ध्वं मध्यंदिनात्प्रागपराह्णात्स प्रतिहारस्तदस्य गर्भा अन्वायत्तास्तस्मात्ते प्रतिहृतानावपद्यन्ते प्रतिहारभाजिनो ह्येतस्य साम्नः ॥ २.९.६॥ अथ यदूर्ध्वमपराह्णात्प्रागस्तमयात्स उपद्रवस्तदस्यारण्या अन्वायत्तास्तस्मात्ते पुरुषं दृष्ट्वा कक्षm+श्वभ्रमित्युपद्रवन्त्युपद्रवभाजिनो ह्येतस्य साम्नः ॥ २.९.७॥ अथ यत्प्रथमास्तमिते तन्निधनं तदस्य पितरोऽन्वायत्तास्तस्मात्तान्निदधति निधनभाजिनो ह्येतस्य साम्न एवं खल्वमुमादित्यm+ सप्तविधm+ सामोपास्ते ॥ २.९.८॥ ॥ इति नवमः खण्डः ॥ ॥ दशमः खण्डः ॥ अथ खल्वात्मसंमितमतिमृत्यु सप्तविधm+ सामोपासीत हिंकार इति त्र्यक्षरं प्रस्ताव इति त्र्यक्षरं तत्समम् ॥ २.१०.१॥ आदिरिति द्व्यक्षरं प्रतिहार इति चतुरक्षरं तत इहैकं तत्समम् ॥ २.१०.२॥ उद्गीथ इति त्र्यक्षरमुपद्रव इति चतुरक्षरं त्रिभिस्त्रिभिः समं भवत्यक्षरमतिशिष्यते त्र्यक्षरं तत्समम् ॥ २.१०.३॥ निधनमिति त्र्यक्षरं तत्सममेव भवति तानि ह वा एतानि द्वाविm+शतिरक्षराणि ॥ २.१०.४॥ एकविm+शत्यादित्यमाप्नोत्येकविm+शो वा इतोऽसावादित्यो द्वाविm+शेन परमादित्याज्जयति तन्नाकं तद्विशोकम् ॥ २.१०.५॥ आप्नोती हादित्यस्य जयं परो हास्यादित्यजयाज्जयो भवति य एतदेवं विद्वानात्मसंमितमतिमृत्यु सप्तविधm+ सामोपास्ते सामोपास्ते ॥ २.१०.६॥ ॥ इति दशमः खण्डः ॥ ॥ एकादशः खण्डः ॥ मनो हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारः प्राणो निधनमेतद्गायत्रं प्राणेषु प्रोतम् ॥ २.११.१॥ स एवमेतद्गायत्रं प्राणेषु प्रोतं वेद प्राणी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या महामनाः स्यात्तद्व्रतम् ॥ २.११.२॥ ॥ इति एकदशः खण्डः ॥ ॥ द्वादशः खण्डः ॥ अभिमन्थति स हिंकारो धूमो जायते स प्रस्तावो ज्वलति स उद्गीथोऽङ्गारा भवन्ति स प्रतिहार उपशाम्यति तन्निधनm+ सm+शाम्यति तन्निधनमेतद्रथंतरमग्नौ प्रोतम् ॥ २.१२.१॥ स य एवमेतद्रथंतरमग्नौ प्रोतं वेद ब्रह्मवर्चस्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न प्रत्यङ्ङग्निमाचामेन्न निष्ठीवेत्तद्व्रतम् ॥ २.१२.२॥ ॥ इति द्वादशः खण्डः ॥ ॥ त्रयोदशः खण्डः ॥ उपमन्त्रयते स हिंकारो ज्ञपयते स प्रस्तावः स्त्रिया सह शेते स उद्गीथः प्रति स्त्रीं सह शेते स प्रतिहारः कालं गच्छति तन्निधनं पारं गच्छति तन्निधनमेतद्वामदेव्यं मिथुने प्रोतम् ॥ २.१३.१॥ स य एवमेतद्वामदेव्यं मिथुने प्रोतं वेद मिथुनी भवति मिथुनान्मिथुनात्प्रजायते सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न कांचन परिहरेत्तद्व्रतम् ॥ २.१३.२॥ ॥ इति त्रयोदशः खण्डः ॥ ॥ चतुर्दशः खण्डः ॥ उद्यन्हिंकार उदितः प्रस्तावो मध्यंदिन उद्गीथोऽपराह्णः प्रतिहारोऽस्तं यन्निधनमेतद्बृहदादित्ये प्रोतम् ॥ २.१४.१॥ स य एवमेतद्बृहदादित्ये प्रोतं वेद तेजस्व्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या तपन्तं न निन्देत्तद्व्रतम् ॥ २.१४.२॥ ॥ इति चतुर्दशः खण्डः ॥ ॥ पञ्चदशः खण्डः ॥ अभ्राणि संप्लवन्ते स हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनमेतद्वैरूपं पर्जन्ये प्रोतम् ॥ २.१५.१॥ स य एवमेतद्वैरूपं पर्जन्ये प्रोतं वेद विरूपाm+श्च सुरूपm+श्च पशूनवरुन्धे सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या वर्षन्तं न निन्देत्तद्व्रतम् ॥ २.१५.२॥ ॥ इति पञ्चदशः खण्डः ॥ ॥ षोडशः खण्डः ॥ वसन्तो हिंकारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनमेतद्वैराजमृतुषु प्रोतम् ॥ २.१६.१॥ स य एवमेतद्वैराजमृतुषु प्रोतं वेद विराजति प्रजया पशुभिर्ब्रह्मवर्चसेन सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्यर्तून्न निन्देत्तद्व्रतम् ॥ २.१६.२॥ ॥ इति षोडशः खण्डः ॥ ॥ सप्तदशः खण्डः ॥ पृथिवी हिंकारोऽन्तरिक्षं प्रस्तावो द्यौरुद्गीथो दिशः प्रतिहारः समुद्रो निधनमेताः शक्वर्यो लोकेषु प्रोताः ॥ २.१७.१॥ स य एवमेताः शक्वर्यो लोकेषु प्रोता वेद लोकी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या लोकान्न निन्देत्तद्व्रतम् ॥ २.१७.२॥ ॥ इति सप्तदशः खण्डः ॥ ॥ अष्टादशः खण्डः ॥ अजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनमेता रेवत्यः पशुषु प्रोताः ॥ २.१८.१॥ स य एवमेता रेवत्यः पशुषु प्रोता वेद पशुमान्भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या पशून्न निन्देत्तद्व्रतम् ॥ २.१८.२॥ ॥ इति अष्टादशः खण्डः ॥ ॥ एकोनविंशः खण्डः ॥ लोम हिंकारस्त्वक्प्रस्तावो माm+समुद्गीथोस्थि प्रतिहारो मज्जा निधनमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतम् ॥ २.१९.१॥ स य एवमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतं वेदाङ्गी भवति नाङ्गेन विहूर्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या संवत्सरं मज्ज्ञो नाश्नीयात्तद्व्रतं मज्ज्ञो नाश्नीयादिति वा ॥ २.१९.२॥ ॥ इति एकोनविंशः खण्डः ॥ ॥ विंशः खण्डः ॥ अग्निर्हिंकारो वायुः प्रस्ताव आदित्य उद्गीथो नक्षत्राणि प्रतिहारश्चन्द्रमा निधनमेतद्राजनं देवतासु प्रोतम् ॥ २.२०.१॥ स य एवमेतद्राजनं देवतासु प्रोतं वेदैतासामेव देवतानाm+सलोकताm+सर्ष्टिताm+सायुज्यं गच्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या ब्राह्मणान्न निन्देत्तद्व्रतम् ॥ २.२०.२॥ ॥ इति विंशः खण्डः ॥ ॥ एकविंशः खण्डः ॥ त्रयी विद्या हिंकारस्त्रय इमे लोकाः स प्रस्तावोऽग्निर्वायुरादित्यः स उद्गीथो नक्षत्राणि वयाm+सि मरीचयः स प्रतिहारः सर्पा गन्धर्वाः पितरस्तन्निधनमेतत्साम सर्वस्मिन्प्रोतम् ॥ २.२१.१॥ स य एवमेतत्साम सर्वस्मिन्प्रोतं वेद सर्वm+ ह भवति ॥ २.२१.२॥ तदेष श्लोको यानि पञ्चधा त्रीणी त्रीणि तेभ्यो न ज्यायः परमन्यदस्ति ॥ २.२१.३॥ यस्तद्वेद स वेद सर्वm+ सर्वा दिशो बलिमस्मै हरन्ति सर्वमस्मीत्युपासित तद्व्रतं तद्व्रतम् ॥ २.२१.४॥ ॥ इति एकविंशः खण्डः ॥ ॥ द्वाविंशः खण्डः ॥ विनर्दि साम्नो वृणे पशव्यमित्यग्नेरुद्गीथोऽनिरुक्तः प्रजापतेर्निरुक्तः सोमस्य मृदु श्लक्ष्णं वायोः श्लक्ष्णं बलवदिन्द्रस्य क्रौञ्चं बृहस्पतेरपध्वान्तं वरुणस्य तान्सर्वानेवोपसेवेत वारुणं त्वेव वर्जयेत् ॥ २.२२.१॥ अमृतत्वं देवेभ्य आगायानीत्यागायेत्स्वधां पितृभ्य आशां मनुष्येभ्यस्तृणोदकं पशुभ्यः स्वर्गं लोकं यजमानायान्नमात्मन आगायानीत्येतानि मनसा ध्यायन्नप्रमत्तः स्तुवीत ॥ २.२२.२॥ सर्वे स्वरा इन्द्रस्यात्मानः सर्व ऊष्माणः प्रजापतेरात्मानः सर्वे स्पर्शा मृत्योरात्मानस्तं यदि स्वरेषूपालभेतेन्द्रm+शरणं प्रपन्नोऽभूवं स त्वा प्रति वक्ष्यतीत्येनं ब्रूयात् ॥ २.२२.३॥ अथ यद्येनमूष्मसूपालभेत प्रजापतिm+शरणं प्रपन्नोऽभूवं स त्वा प्रति पेक्ष्यतीत्येनं ब्रूयादथ यद्येनm+ स्पर्शेषूपालभेत मृत्युm+ शरणं प्रपन्नोऽभूवं स त्वा प्रति धक्ष्यतीत्येनं ब्रूयात् ॥ २.२२.४॥ सर्वे स्वरा घोषवन्तो बलवन्तो वक्तव्या इन्द्रे बलं ददानीति सर्व ऊष्माणोऽग्रस्ता अनिरस्ता विवृता वक्तव्याः प्रजापतेरात्मानं परिददानीति सर्वे स्पर्शा लेशेनानभिनिहिता वक्तव्या मृत्योरात्मानं परिहराणीति ॥ २.२२.५॥ ॥ इति द्वाविंशः खण्डः ॥ ॥ त्रयोविंशः खण्डः ॥ त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसm+स्थोऽमृतत्वमेति ॥ २.२३.१॥ प्रजापतिर्लोकानभ्यतपत्तेभ्योऽभितप्तेभ्यस्त्रयी विद्या संप्रास्रवत्तामभ्यतपत्तस्या अभितप्ताया एतान्यक्षराणि संप्रास्र्वन्त भूर्भुवः स्वरिति ॥ २.२३.२॥ तान्यभ्यतपत्तेभ्योऽभितप्तेभ्य ॐकारः संप्रास्रवत्तद्यथा शङ्कुना सर्वाणि पर्णानि संतृण्णान्येवमोंकारेण सर्वा वाक्संतृण्णोंकार एवेदm+ सर्वमोंकार एवेदm+ सर्वम् ॥ २.२३.३॥ ॥ इति त्रयोविंशः खण्डः ॥ ॥ चतुर्विंशः खण्डः ॥ ब्रह्मवादिनो वदन्ति यद्वसूनां प्रातः सवनm+ रुद्राणां माध्यंदिनm+ सवनमादित्यानां च विश्वेषां च देवानां तृतीयसवनम् ॥ २.२४.१॥ क्व तर्हि यजमानस्य लोक इति स यस्तं न विद्यात्कथं कुर्यादथ विद्वान्कुर्यात् ॥ २.२४.२॥ पुरा प्रातरनुवाकस्योपाकरणाज्जघनेन गार्हपत्यस्योदाङ्मुख उपविश्य स वासवm+ सामाभिगायति ॥ २.२४.३॥ लो३कद्वारमपावा३र्णू ३३ पश्येम त्वा वयm+ रा ३३३३३ हु ३ म् आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥ २.२४.४॥ अथ जुहोति नमोऽग्नये पृथिवीक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि ॥ २.२४.५॥ अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै वसवः प्रातःसवनm+ संप्रयच्छन्ति ॥ २.२४.६॥ पुरा माध्यंदिनस्य सवनस्योपाकरणाज्जघनेनाग्नीध्रीयस्योदङ्मुख उपविश्य स रौद्रm+सामाभिगायति ॥ २.२४.७॥ लो३कद्वारमपावा३र्णू३३ पश्येम त्वा वयं वैरा३३३३३ हु३म् आ३३ज्या ३यो३आ३२१११इति ॥ २.२४.८॥ अथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि ॥ २.२४.९॥ अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै रुद्रा माध्यंदिनm+सवनm+संप्रयच्छन्ति ॥ २.२४.१०॥ पुरा तृतीयसवनस्योपाकरणाज्जघनेनाहवनीयस्योदङ्मुख उपविश्य स आदित्यm+स वैश्वदेवm+ सामाभिगायति ॥ २.२४.११॥ लो३कद्वारमपावा३र्णू३३पश्येम त्वा वयm+ स्वारा ३३३३३ हु३म् आ३३ ज्या३ यो३आ ३२१११ इति ॥ २.२४.१२॥ आदित्यमथ वैश्वदेवं लो३कद्वारमपावा३र्णू३३ पश्येम त्वा वयm+साम्रा३३३३३ हु३म् आ३३ ज्या३यो३आ ३२१११ इति ॥ २.२४.१३॥ अथ जुहोति नम आदित्येभ्यश्च विश्वेभ्यश्च देवेभ्यो दिविक्षिद्भ्यो लोकक्षिद्भ्यो लोकं मे यजमानाय विन्दत ॥ २.२४.१४॥ एष वै यजमानस्य लोक एतास्म्यत्र यजमानः परस्तादायुषः स्वाहापहत परिघमित्युक्त्वोत्तिष्ठति ॥ २.२४.१५॥ तस्मा आदित्याश्च विश्वे च देवास्तृतीयसवनm+ संप्रयच्छन्त्येष ह वै यज्ञस्य मात्रां वेद य एवं वेद य एवं वेद ॥ २.२४.१६॥ ॥ इति चतुर्विंशः खण्डः ॥ ॥ इति द्वितीयोऽध्यायः ॥ ॥ तृतीयोऽध्यायः ॥ ॥ प्रथमः खण्डः ॥ असौ वा आदित्यो देवमधु तस्य द्यौरेव तिरश्चीनवm+शोऽन्तरिक्षमपूपो मरीचयः पुत्राः ॥ ३.१.१॥ तस्य ये प्राञ्चो रश्मयस्ता एवास्य प्राच्यो मधुनाड्यः । ऋच एव मधुकृत ऋग्वेद एव पुष्पं ता अमृता आपस्ता वा एता ऋचः ॥ ३.१.२॥ एतमृग्वेदमभ्यतपm+स्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यm+रसोऽजायत ॥ ३.१.३॥ तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य रोहितm+रूपम् ॥ ३.१.४॥ ॥ इति प्रथमः खण्डः ॥ ॥ द्वितीयः खण्डः ॥ अथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा मधुनाड्यो यजूm+ष्येव मधुकृतो यजुर्वेद एव पुष्पं ता अमृत आपः ॥ ३.२.१॥ तानि वा एतानि यजूm+ष्येतं यजुर्वेदमभ्यतपm+स्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यm+रसोजायत ॥ ३.२.२॥ तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य शुक्लm+ रूपम् ॥ ३.२.३॥ ॥ इति द्वितीयः खण्डः ॥ ॥ तृतीयः खण्डः ॥ अथ येऽस्य प्रत्यञ्चो रश्मयस्ता एवास्य प्रतीच्यो मधुनाड्यः सामान्येव मधुकृतः सामवेद एव पुष्पं ता अमृता आपः ॥ ३.३.१॥ तानि वा एतानि सामान्येतm+ सामवेदमभ्यतपm+स्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यm+रसोऽजायत ॥ ३.३.२॥ तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य कृष्णm+रूपम् ॥ ३.३.३॥ ॥ इति तृतीयः खण्डः ॥ ॥ चतुर्थः खण्डः ॥ अथ येऽस्योदञ्चो रश्मयस्ता एवास्योदीच्यो मधुनाड्योऽथर्वाङ्गिरस एव मधुकृत इतिहासपुराणं पुष्पं ता अमृता आपः ॥ ३.४.१॥ ते वा एतेऽथर्वाङ्गिरस एतदितिहासपूराणमभ्यतपm+ स्तस्याभितप्तस्य यशस्तेज इन्द्रियां वीर्यमन्नाद्यm+रसोऽजायत ॥ ३.४.२॥ तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य परं कृष्णm+रूपम् ॥ ३.४.३॥ ॥ इति चतुर्थः खण्डः ॥ ॥ पञ्चमः खण्डः ॥ अथ येऽस्योर्ध्वा रश्मयस्ता एवास्योर्ध्वा मधुनाड्यो गुह्या एवादेशा मधुकृतो ब्रह्मैव पुष्पं ता अमृता आपः ॥ ३.५.१॥ ते वा एते गुह्या आदेशा एतद्ब्रह्माभ्यतपm+ स्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यm+रसोऽजायत ॥ ३.५.२॥ तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य मध्ये क्षोभत इव ॥ ३.५.३॥ ते वा एते रसानाm+रसा वेदा हि रसास्तेषामेते रसास्तानि वा एतान्यमृतानाममृतानि वेदा ह्यमृतास्तेषामेतान्यमृतानि ॥ ३.५.४॥ ॥ इति पञ्चमः खण्डः ॥ ॥ षष्ठः खण्डः ॥ तद्यत्प्रथमममृतं तद्वसव उपजीवन्त्यग्निना मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ ३.६.१॥ त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ ३.६.२॥ स य एतदेवममृतं वेद वसूनामेवैको भूत्वाग्निनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स य एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३.६.३॥ स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता वसूनामेव तावदाधिपत्यm+स्वाराज्यं पर्येता ॥ ३.६.४॥ ॥ इति षष्ठः खण्डः ॥ ॥ सप्तमः खण्डः ॥ अथ यद्द्वितीयममृतं तद्रुद्रा उपजीवन्तीन्द्रेण मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ ३.७.१॥ त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ ३.७.२॥ स य एतदेवममृतं वेद रुद्राणामेवैको भूत्वेन्द्रेणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३.७.३॥ स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता द्विस्तावद्दक्षिणत उदेतोत्तरतोऽस्तमेता रुद्राणामेव तावदाधिपत्यm+स्वाराज्यं पर्येता ॥ ३.७.४॥ ॥ इति सप्तमः खण्डः ॥ ॥ अष्टमः खण्डः ॥ अथ यत्तृतीयममृतं तदादित्या उपजीवन्ति वरुणेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ ३.८.१॥ त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ ३.८.२॥ स य एतदेवममृतं वेदादित्यानामेवैको भूत्वा वरुणेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३.८.३॥ स यावदादित्यो दक्षिणत उदेतोत्तरतोऽस्तमेता द्विस्तावत्पश्चादुदेता पुरस्तादस्तमेतादित्यानामेव तावदाधिपत्यm+स्वाराज्यं पर्येता ॥ ३.८.४॥ ॥ इति अष्टमः खण्डः ॥ ॥ नवमः खण्डः ॥ अथ यच्चतुर्थममृतं तन्मरुत उपजीवन्ति सोमेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ ३.९.१॥ त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ ३.९.२॥ स य एतदेवममृतं वेद मरुतामेवैको भूत्वा सोमेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३.९.३॥ स यावदादित्यः पश्चादुदेता पुरस्तादस्तमेता द्विस्तावदुत्तरत उदेता दक्षिणतोऽस्तमेता मरुतामेव तावदाधिपत्यm्+स्वाराज्यं पर्येता ॥ ३.९.४॥ ॥ इति नवमः खण्डः ॥ ॥ दशमः खण्डः ॥ अथ यत्पञ्चमममृतं तत्साध्या उपजीवन्ति ब्रह्मणा मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ ३.१०.१॥ त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ ३.१०.२॥ स य एतदेवममृतं वेद साध्यानामेवैको भूत्वा ब्रह्मणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३.१०.३॥ स यावदादित्य उत्तरत उदेता दक्षिणतोऽस्तमेता द्विस्तावदूर्ध्वं उदेतार्वागस्तमेता साध्यानामेव तावदाधिपत्यm+स्वाराज्यं पर्येता ॥ ३.१०.४॥ ॥ इति दशमः खण्डः ॥ ॥ एकादशः खण्डः ॥ अथ तत ऊर्ध्व उदेत्य नैवोदेता नास्तमेतैकल एव मध्ये स्थाता तदेष श्लोकः ॥ ३.११.१॥ न वै तत्र न निम्लोच नोदियाय कदाचन । देवास्तेनाहm+सत्येन मा विराधिषि ब्रह्मणेति ॥ ३.११.२॥ न ह वा अस्मा उदेति न निम्लोचति सकृद्दिवा हैवास्मै भवति य एतामेवं ब्रह्मोपनिषदं वेद ॥ ३.११.३॥ तद्धैतद्ब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यस्तद्धैतदुद्दालकायारुणये ज्येष्ठाय पुत्राय पिता ब्रह्म प्रोवाच ॥ ३.११.४॥ इदं वाव तज्ज्येष्ठाय पुत्राय पिता ब्रह्म प्रब्रूयात्प्रणाय्याय वान्तेवासिने ॥ ३.११.५॥ नान्यस्मै कस्मैचन यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य पूर्णां दद्यादेतदेव ततो भूय इत्येतदेव ततो भूय इति ॥ ३.११.६॥ ॥ इति एकादशः खण्डः ॥ ॥ द्वादशः खण्डः ॥ गायत्री वा ईदm+ सर्वं भूतं यदिदं किं च वाग्वै गायत्री वाग्वा इदm+ सर्वं भूतं गायति च त्रायते च ॥ ३.१२.१॥ या वै सा गायत्रीयं वाव सा येयं पृथिव्यस्याm+ हीदm+ सर्वं भूतं प्रतिष्ठितमेतामेव नातिशीयते ॥ ३.१२.२॥ या वै सा पृथिवीयं वाव सा यदिदमस्मिन्पुरुषे शरीरमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ॥ ३.१२.३॥ यद्वै तत्पुरुषे शरीरमिदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे हृदयमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ॥ ३.१२.४॥ सैषा चतुष्पदा षड्विधा गायत्री तदेतदृचाभ्यनूक्तम् ॥ ३.१२.५॥ तावानस्य महिमा ततो ज्यायाm+श्च पूरुषः । पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवीति ॥ ३.१२.६॥ यद्वै तद्ब्रह्मेतीदं वाव तद्योयं बहिर्धा पुरुषादाकाशो यो वै स बहिर्धा पुरुषादाकाशः ॥ ३.१२.७॥ अयं वाव स योऽयमन्तः पुरुष अकाशो यो वै सोऽन्तः पुरुष आकाशः ॥ ३.१२.८॥ अयं वाव स योऽयमन्तर्हृदय आकाशस्तदेतत्पूर्णमप्रवर्ति पूर्णमप्रवर्तिनीm+श्रियं लभते य एवं वेद ॥ ३.१२.९॥ ॥ इति द्वादशः खण्डः ॥ ॥ त्रयोदशः खण्डः ॥ तस्य ह वा एतस्य हृदयस्य पञ्च देवसुषयः स योऽस्य प्राङ्सुषिः स प्राणस्तच्चक्षुः स आदित्यस्तदेतत्तेजोऽन्नाद्यमित्युपासीत तेजस्व्यन्नादो भवति य एवं वेद ॥ ३.१३.१॥ अथ योऽस्य दक्षिणः सुषिः स व्यानस्तच्छ्रोत्रm+ स चन्द्रमास्तदेतच्छ्रीश्च यशश्चेत्युपासीत श्रीमान्यशस्वी भवति य एवं वेद ॥ ३.१३.२॥ अथ योऽस्य प्रत्यङ्सुषिः सोऽपानः सा वाक्सोऽग्निस्तदेतद्ब्रह्मवर्चसमन्नाद्यमित्युपासीत ब्रह्मवर्चस्यन्नादो भवति य एवं वेद ॥ ३.१३.३॥ अथ योऽस्योदङ्सुषिः स समानस्तन्मनः स पर्जन्यस्तदेतत्कीर्तिश्च व्युष्टिश्चेत्युपासीत कीर्तिमान्व्युष्टिमान्भवति य एवं वेद ॥ ३.१३.४॥ अथ योऽस्योर्ध्वः सुषिः स उदानः स वायुः स आकाशस्तदेतदोजश्च महश्चेत्युपासीतौजस्वी महस्वान्भवति य एवं वेद ॥ ३.१३.५॥ ते वा एते पञ्च ब्रह्मपुरुषाः स्वर्गस्य लोकस्य द्वारपाः स य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेदास्य कुले वीरो जायते प्रतिपद्यते स्वर्गं लोकं य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेद ॥ ३.१३.६॥ अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्ठेषु सर्वतः पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेष्विदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे ज्योतिः ॥ ३.१३.७॥ तस्यैषा दृष्टिर्यत्रितदस्मिञ्छरीरे सm+स्पर्शेनोष्णिमानं विजानाति तस्यैषा श्रुतिर्यत्रैतत्कर्णावपिगृह्य निनदमिव नदथुरिवाग्नेरिव ज्वलत उपशृणोति तदेतद्दृष्टं च श्रुतं चेत्युपासीत चक्षुष्यः श्रुतो भवति य एवं वेद य एवं वेद ॥ ३.१३.८॥ ॥ इति त्रयोदशः खण्डः ॥ ॥ चतुर्दशः खण्डः ॥ सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत । अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिm+ल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत ॥ ३.१४.१॥ मनोमयः प्राणशरीरो भारूपः सत्यसंकल्प आकाशात्मा सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यत्तोऽवाक्यनादरः ॥ ३.१४.२॥ एष म आत्मान्तर्हृदयेऽणीयान्व्रीहेर्वा यवाद्वा सर्षपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वैष म आत्मान्तर्हृदये ज्यायान्पृथिव्या ज्यायानन्तरिक्षाज्ज्यायान्दिवो ज्यायानेभ्यो लोकेभ्यः ॥ ३.१४.३॥ सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादर एष म आत्मान्तर्हृदय एतद्ब्रह्मैतमितः प्रेत्याभिसंभवितास्मीति यस्य स्यादद्धा न विचिकित्सास्तीति ह स्माह शाण्डिल्यः शाण्डिल्यः ॥ ३.१४.४॥ ॥ इति चतुर्दशः खण्डः ॥ ॥ पञ्चदशः खण्डः ॥ अन्तरिक्षोदरः कोशो भूमिबुध्नो न जीर्यति दिशो ह्यस्य स्रक्तयो द्यौरस्योत्तरं बिलm+ स एष कोशो वसुधानस्तस्मिन्विश्वमिदm+ श्रितम् ॥ ३.१५.१॥ तस्य प्राची दिग्जुहूर्नाम सहमाना नाम दक्षिणा राज्ञी नाम प्रतीची सुभूता नामोदीची तासां वायुर्वत्सः स य एतमेवं वायुं दिशां वत्सं वेद न पुत्ररोदm+ रोदिति सोऽहमेतमेवं वायुं दिशां वत्सं वेद मा पुत्ररोदm+रुदम् ॥ ३.१५.२॥ अरिष्टं कोशं प्रपद्येऽमुनामुनामुना प्राणं प्रपद्येऽमुनामुनामुना भूः प्रपद्येऽमुनामुनामुना भुवः प्रपद्येऽमुनामुनामुना स्वः प्रपद्येऽमुनामुनामुना ॥ ३.१५.३॥ स यदवोचं प्राणं प्रपद्य इति प्राणो वा इदm+ सर्वं भूतं यदिदं किंच तमेव तत्प्रापत्सि ॥ ३.१५.४॥ अथ यदवोचं भूः प्रपद्य इति पृथिवीं प्रपद्येऽन्तरिक्षं प्रपद्ये दिवं प्रपद्य इत्येव तदवोचम् ॥ ३.१५.५॥ अथ यदवोचं भुवः प्रपद्य इत्यग्निं प्रपद्ये वायुं प्रपद्य आदित्यं प्रपद्य इत्येव तदवोचम् ॥ ३.१५.६॥ अथ यदवोचm+स्वः प्रपद्य इत्यृग्वेदं प्रपद्ये यजुर्वेदं प्रपद्ये सामवेदं प्रपद्य इत्येव तदवोचं तदवोचम् ॥ ३.१५.७॥ ॥ इति पञ्चदशः खण्डः ॥ ॥ षोडशः खण्डः ॥ पुरुषो वाव यज्ञस्तस्य यानि चतुर्विm+शति वर्षाणि तत्प्रातःसवनं चतुर्विm+शत्यक्षरा गायत्री गायत्रं प्रातःसवनं तदस्य वसवोऽन्वायत्ताः प्राणा वाव वसव एते हीदm+सर्वं वासयन्ति ॥ ३.१६.१॥ तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा वसव इदं मे प्रातःसवनं माध्यंदिनm+सवनमनुसंतनुतेति माहं प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति ॥ ३.१६.२॥ अथ यानि चतुश्चत्वारिm+शद्वर्षाणि तन्माध्यंदिनm+ सवनं चतुश्चत्वारिm+शदक्षरा त्रिष्टुप्त्रैष्टुभं माध्यंदिनm+सवनं तदस्य रुद्रा अन्वायत्ताः प्राणा वाव रुद्रा एते हीदm+सर्वm+रोदयन्ति ॥ ३.१६.३॥ तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा रुद्रा इदं मे माध्यंदिनm+सवनं तृतीयसवनमनुसंतनुतेति माहं प्राणानाm+रुद्राणां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति ॥ ३.१६.४॥ अथ यान्यष्टाचत्वारिm+शद्वर्षाणि तत्तृतीयसवनमष्टाचत्वारिm+शदक्षरा जगती जागतं तृतीयसवनं तदस्यादित्या अन्वायत्ताः प्राणा वावादित्या एते हीदm+सर्वमाददते ॥ ३.१६.५॥ तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा अदित्या इदं मे तृतीयसवनमायुरनुसंतनुतेति माहं प्राणानामादित्यानां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो हैव भवति ॥ ३.१६.६॥ एतद्ध स्म वै तद्विद्वानाह महिदास ऐतरेयः स किं म एतदुपतपसि योऽहमनेन न प्रेष्यामीति स ह षोडशं वर्षशतमजीवत्प्र ह षोडशं वर्षशतं जीवति य एवं वेद ॥ ३.१६.७॥ ॥ इति षोडशः खण्डः ॥ ॥ सप्तदशः खण्डः ॥ स यदशिशिषति यत्पिपासति यन्न रमते ता अस्य दीक्षाः ॥ ३.१७.१॥ अथ यदश्नाति यत्पिबति यद्रमते तदुपसदैरेति ॥ ३.१७.२॥ अथ यद्धसति यज्जक्षति यन्मैथुनं चरति स्तुतशस्त्रैरेव तदेति ॥ ३.१७.३॥ अथ यत्तपो दानमार्जवमहिm+सा सत्यवचनमिति ता अस्य दक्षिणाः ॥ ३.१७.४॥ तस्मादाहुः सोष्यत्यसोष्टेति पुनरुत्पादनमेवास्य तन्मरणमेवावभृथः ॥ ३.१७.५॥ तद्धैतद्घोर् आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि प्राणसm+शितमसीति तत्रैते द्वे ऋचौ भवतः ॥ ३.१७.६॥ आदित्प्रत्नस्य रेतसः । उद्वयं तमसस्परि ज्योतिः पश्यन्त उत्तरm+स्वः पश्यन्त उत्तरं देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति ॥ ३.१७.७॥ ॥ इति सप्तदशः खण्डः ॥ ॥ अष्टादशः खण्डः ॥ मनो ब्रह्मेत्युपासीतेत्यध्यात्ममथाधिदैवतमाकाशो ब्रह्मेत्युभयमादिष्टं भवत्यध्यात्मं चाधिदैवतं च ॥ ३.१८.१॥ तदेतच्चतुष्पाद्ब्रह्म वाक्पादः प्राणः पादश्चक्षुः पादः श्रोत्रं पाद इत्यध्यात्ममथाधिदैवतमग्निः पादो वायुः पादा अदित्यः पादो दिशः पाद इत्युभयमेवादिष्टं भवत्यध्यात्मं चैवाधिदैवतं च ॥ ३.१८.२॥ वागेव ब्रह्मणश्चतुर्थः पादः सोऽग्निना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ३.१८.३॥ प्राण एव ब्रह्मणश्चतुर्थः पादः स वायुना ज्योतिषा भाति च तपति च् भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ३.१८.४॥ चक्षुरेव ब्रह्मणश्चतुर्थः पादः स आदित्येन ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ३.१८.५॥ श्रोत्रमेव ब्रह्मणश्चतुर्थः पादः स दिग्भिर्ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद य एवं वेद ॥ ३.१८.६॥ ॥ इति अष्टादशः खण्डः ॥ ॥ एकोनविंशः खण्डः ॥ आदित्यो ब्रह्मेत्यादेशस्तस्योपव्याख्यानमसदेवेदमग्र आसीत् । तत्सदासीत्तत्समभवत्तदाण्डं निरवर्तत तत्संवत्सरस्य मात्रामशयत तन्निरभिद्यत ते आण्डकपाले रजतं च सुवर्णं चाभवताम् ॥ ३.१९.१॥ तद्यद्रजतm+ सेयं पृथिवी यत्सुवर्णm+ सा द्यौर्यज्जरायु ते पर्वता यदुल्बm+ समेघो नीहारो या धमनयस्ता नद्यो यद्वास्तेयमुदकm+ स समुद्रः ॥ ३.१९.२॥ अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा उलूलवोऽनूदतिष्ठन्त्सर्वाणि च भूतानि सर्वे च कामास्तस्मात्तस्योदयं प्रति प्रत्यायनं प्रति घोषा उलूलवोऽनूत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे च कामाः ॥ ३.१९.३॥ स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह यदेनm+ साधवो घोषा आ च गच्छेयुरुप च निम्रेडेरन्निम्रेडेरन् ॥ ३.१९.४॥ ॥ इति एकोनविंशः खण्डः ॥ ॥ इति तृतीयोऽध्यायः ॥ ॥ चतुर्थोऽध्यायः ॥ ॥ प्रथमः खण्डः ॥ जानश्रुतिर्ह पौत्रायणः श्रद्धादेयो बहुदायी बहुपाक्य आस स ह सर्वत आवसथान्मापयांचक्रे सर्वत एव मेऽन्नमत्स्यन्तीति ॥ ४.१.१॥ अथ हm+सा निशायामतिपेतुस्तद्धैवm+ हm+ सोहm+ समभ्युवाद हो होऽयि भल्लाक्ष भल्लाक्ष जानश्रुतेः पौत्रायणस्य समं दिवा ज्योतिराततं तन्मा प्रसाङ्क्षी स्तत्त्वा मा प्रधाक्षीरिति ॥ ४.१.२॥ तमु ह परः प्रत्युवाच कम्वर एनमेतत्सन्तm+ सयुग्वानमिव रैक्वमात्थेति यो नु कथm+ सयुग्वा रैक्व इति ॥ ४.१.३॥ यथा कृतायविजितायाधरेयाः संयन्त्येवमेनm+ सर्वं तदभिसमैति यत्किंच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति ॥ ४.१.४॥ तदु ह जानश्रुतिः पौत्रायण उपशुश्राव स ह संजिहान एव क्षत्तारमुवाचाङ्गारे ह सयुग्वानमिव रैक्वमात्थेति यो नु कथm+ सयुग्वा रैक्व इति ॥ ४.१.५॥ यथा कृतायविजितायाधरेयाः संयन्त्येवमेनm+ सर्वं तदभिसमैति यत्किंच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति ॥ ४.१.६॥ स ह क्षत्तान्विष्य नाविदमिति प्रत्येयाय तm+ होवाच यत्रारे ब्राह्मणस्यान्वेषणा तदेनमर्च्छेति ॥ ४.१.७॥ सोऽधस्ताच्छकटस्य पामानं कषमाणमुपोपविवेश तm+ हाभ्युवाद त्वं नु भगवः सयुग्वा रैक्व इत्यहm+ ह्यरा३ इति ह प्रतिजज्ञे स ह क्षत्ताविदमिति प्रत्येयाय ॥ ४.१.८ ॥ ॥ इति प्रथमः खण्डः ॥ ॥ द्वितीयः खण्डः ॥ तदु ह जानश्रुतिः पौत्रायणः षट्शतानि गवां निष्कमश्वतरीरथं तदादाय प्रतिचक्रमे तm+ हाभ्युवाद ॥ ४.२.१॥ रैक्वेमानि षट्शतानि गवामयं निष्कोऽयमश्वतरीरथोऽनु म एतां भगवो देवताm+ शाधि यां देवतामुपास्स इति ॥ ४.२.२॥ तमु ह परः प्रत्युवाचाह हारेत्वा शूद्र तवैव सह गोभिरस्त्विति तदु ह पुनरेव जानश्रुतिः पौत्रायणः सहस्रं गवां निष्कमश्वतरीरथं दुहितरं तदादाय प्रतिचक्रमे ॥ ४.२.३॥ तm+ हाभ्युवाद रैक्वेदm+ सहस्रं गवामयं निष्कोऽयमश्वतरीरथ इयं जायायं ग्रामो यस्मिन्नास्सेऽन्वेव मा भगवः शाधीति ॥ ४.२.४ ॥ तस्या ह मुखमुपोद्गृह्णन्नुवाचाजहारेमाः शूद्रानेनैव मुखेनालापयिष्यथा इति ते हैते रैक्वपर्णा नाम महावृषेषु यत्रास्मा उवास स तस्मै होवाच ॥ ४.२.५ ॥ ॥ इति द्वितीयः खण्डः ॥ ॥ तृतीयः खण्डः ॥ वायुर्वाव संवर्गो यदा वा अग्निरुद्वायति वायुमेवाप्येति यदा सूर्योऽस्तमेति वायुमेवाप्येति यदा चन्द्रोऽस्तमेति वायुमेवाप्येति ॥ ४.३.१॥ यदाप उच्छुष्यन्ति वायुमेवापियन्ति वायुर्ह्येवैतान्सर्वान्संवृङ्क्त इत्यधिदैवतम् ॥ ४.३.२॥ अथाध्यात्मं प्राणो वाव संवर्गः स यदा स्वपिति प्राणमेव वागप्येति प्राणं चक्षुः प्राणm+ श्रोत्रं प्राणं मनः प्राणो ह्येवैतान्सर्वान्संवृङ्क्त इति ॥ ४.३.३॥ तौ वा एतौ द्वौ सम्वर्गौ वायुरेव देवेषु प्राणः प्राणेषु ॥ ४.३.४॥ अथ ह शौनकं च कापेयमभिप्रतारिणं च काक्षसेनिं परिविष्यमाणौ ब्रह्मचारी बिभिक्षे तस्मा उ ह न ददतुः ॥ ४.३.५॥ स होवाच महात्मनश्चतुरो देव एकः कः स जगार भुवनस्य गोपास्तं कापेय नाभिपश्यन्ति मर्त्या अभिप्रतारिन्बहुधा वसन्तं यस्मै वा एतदन्नं तस्मा एतन्न दत्तमिति ॥ ४.३.६॥ तदु ह शौनकः कापेयः प्रतिमन्वानः प्रत्येयायात्मा देवानां जनिता प्रजानाm+ हिरण्यदm+ष्ट्रो बभसोऽनसूरिर्महान्तमस्य महिमानमाहुरनद्यमानो यदनन्नमत्तीति वै वयं ब्रह्मचारिन्नेदमुपास्महे दत्तास्मै भिक्षामिति ॥ ४.३.७॥ तस्म उ ह ददुस्ते वा एते पञ्चान्ये पञ्चान्ये दश सन्तस्तत्कृतं तस्मात्सर्वासु दिक्ष्वन्नमेव दश कृतm+ सैषा विराडन्नादी तयेदm+ सर्वं दृष्टm+ सर्वमस्येदं दृष्टं भवत्यन्नादो भवति य एवं वेद य एवं वेद ॥ ४.३.८॥ ॥ इति तृतीयः खण्डः ॥ ॥ चतुर्थः खण्डः ॥ सत्यकामो ह जाबालो जबालां मातरमामन्त्रयांचक्रे ब्रह्मचर्यं भवति विवत्स्यामि किंगोत्रो न्वहमस्मीति ॥ ४.४.१॥ सा हैनमुवाच नाहमेतद्वेद तात यद्गोत्रस्त्वमसि बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसि स सत्यकाम एव जाबालो ब्रवीथा इति ॥ ४.४.२॥ स ह हारिद्रुमतं गौतममेत्योवाच ब्रह्मचर्यं भगवति वत्स्याम्युपेयां भगवन्तमिति ॥ ४.४.३॥ तm+ होवाच किंगोत्रो नु सोम्यासीति स होवाच नाहमेतद्वेद भो यद्गोत्रोऽहमस्म्यपृच्छं मातरm+ सा मा प्रत्यब्रवीद्बह्वहं चरन्ती परिचरिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसीति सोऽहm+ सत्यकामो जाबालोऽस्मि भो इति ॥ ४.४.४॥ तm+ होवाच नैतदब्राह्मणो विवक्तुमर्हति समिधm+ सोम्याहरोप त्वा नेष्ये न सत्यादगा इति तमुपनीय कृशानामबलानां चतुःशता गा निराकृत्योवाचेमाः सोम्यानुसंव्रजेति ता अभिप्रस्थापयन्नुवाच नासहस्रेणावर्तेयेति स ह वर्षगणं प्रोवास ता यदा सहस्रm+ संपेदुः ॥ ४.४.५॥ ॥ इति चतुर्थः खण्डः ॥ ॥ पञ्चमः खण्डः ॥ अथ हैनमृषभोऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव प्राप्ताः सोम्य सहस्रm+ स्मः प्रापय न आचार्यकुलम् ॥ ४.५.१॥ ब्रह्मणश्च ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राची दिक्कला प्रतीची दिक्कला दक्षिणा दिक्कलोदीची दिक्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणः प्रकाशवान्नाम ॥ ४.५.२॥ स य एतमेवं विद्वाm+श्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते प्रकाशवानस्मिm+ल्लोके भवति प्रकाशवतो ह लोकाञ्जयति य एतमेवं विद्वाm+श्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते ॥ ४.५.३॥ ॥ इति पञ्चमः खण्डः ॥ ॥ षष्ठः खण्डः ॥ अग्निष्टे पादं वक्तेति स ह श्वोभूते ग आभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥ ४.६.१॥ तमग्निरभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ ४.६.२॥ ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच पृथिवी कलान्तरिक्षं कला द्यौः कला समुद्रः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणोऽनन्तवान्नाम ॥ ४.६.३॥ स य एतमेवं विद्वाm+श्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्तेऽनन्तवानस्मिm+ल्लोके भवत्यनन्तवतो ह लोकाञ्जयति य एतमेवं विद्वाm+श्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्ते ॥ ४.६.४॥ ॥ इति षष्ठः खण्डः ॥ ॥ सप्तमः खण्डः ॥ हm+सस्ते पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥ ४.७.१॥ तm+हm+स उपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ ४.७.२॥ ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाचाग्निः कला सूर्यः कला चन्द्रः कला विद्युत्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणो ज्योतिष्मान्नाम ॥ ४.७.३॥ स य एतमेवं विद्वाm+श्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ज्योतिष्मानस्मिm+ल्लोके भवति ज्योतिष्मतो ह लोकाञ्जयति य एतमेवं विद्वाm+श्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ॥ ४.७.४॥ ॥ इति सप्तमः खण्डः ॥ ॥ अष्टमः खण्डः ॥ मद्गुष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥ ४.८.१॥ तं मद्गुरुपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ ४.८.२॥ ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राणः कला चक्षुः कला श्रोत्रं कला मनः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मण आयतनवान्नाम ॥ ४.८.३॥ स यै एतमेवं विद्वाm+श्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्त आयतनवानस्मिm+ल्लोके भवत्यायतनवतो ह लोकाञ्जयति य एतमेवं विद्वाm+श्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्ते ॥ ४.८.४॥ ॥ इति अष्टमः खण्डः ॥ ॥ नवमः खण्डः ॥ प्राप हाचर्यकुलं तमाचर्योऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ ४.९.१॥ ब्रह्मविदिव वै सोम्य भासि को नु त्वानुशशासेत्यन्ये मनुष्येभ्य इति ह प्रतिजज्ञे भगवाm+स्त्वेव मे कामे ब्रूयात् ॥ ४.९.२॥ श्रुतm+ह्येव मे भगवद्दृशेभ्य आचार्याद्धैव विद्या विदिता साधिष्ठं प्रापतीति तस्मै हैतदेवोवाचात्र ह न किंचन वीयायेति वीयायेति ॥ ४.९.३॥ ॥ इति नवमः खण्डः ॥ ॥ दशमः खण्डः ॥ उपकोसलो ह वै कामलायनः सत्यकामे जाबाले ब्रह्मचार्यमुवास तस्य ह द्वादश वार्षाण्यग्नीन्परिचचार स ह स्मान्यानन्तेवासिनः समावर्तयm+स्तं ह स्मैव न समावर्तयति ॥ ४.१०.१॥ तं जायोवाच तप्तो ब्रह्मचारी कुशलमग्नीन्परिचचारीन्मा त्वाग्नयः परिप्रवोचन्प्रब्रूह्यस्मा इति तस्मै हाप्रोच्यैव प्रवासांचक्रे ॥ ४.१०.२॥ स ह व्याधिनानशितुं दध्रे तमाचार्यजायोवाच ब्रह्मचारिन्नशान किं नु नाश्नासीति स होवाच बहव इमेऽस्मिन्पुरुषे कामा नानात्यया व्याधीभिः प्रतिपूर्णोऽस्मि नाशिष्यामीति ॥ ४.१०.३॥ अथ हाग्नयः समूदिरे तप्तो ब्रह्मचारी कुशलं नः पर्यचारीद्धन्तास्मै प्रब्रवामेति तस्मै होचुः प्राणो ब्रह्म कं ब्रह्म खं ब्रह्मेति ॥ ४.१०.४॥ स होवाच विजानाम्यहं यत्प्राणो ब्रह्म कं च तु खं च न विजानामीति ते होचुर्यद्वाव कं तदेव खं यदेव खं तदेव कमिति प्राणं च हास्मै तदाकाशं चोचुः ॥ ४.१०.५॥ ॥ इति दशमः खण्डः ॥ ॥ एकादशः खण्डः ॥ अथ हैनं गार्हपत्योऽनुशशास पृथिव्यग्निरन्नमादित्य इति य एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ ४.११.१॥ स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिm+श्च लोकेऽमुष्मिm+श्च य एतमेवं विद्वानुपास्ते ॥ ४.११.२॥ ॥ इति एकादशः खण्डः ॥ ॥ द्वादशः खण्डः ॥ अथ हैनमन्वाहार्यपचनोऽनुशशासापो दिशो नक्षत्राणि चन्द्रमा इति य एष चन्द्रमसि पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ ४.१२.१॥ स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिm+श्च लोकेऽमुष्मिm+श्च य एतमेवं विद्वानुपास्ते ॥ ४.१२.२॥ ॥ इति द्वादशः खण्डः ॥ ॥ त्रयोदशः खण्डः ॥ अथ हैनमाहवनीयोऽनुशशास प्राण आकाशो द्यौर्विद्युदिति य एष विद्युति पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ ४.१३.१॥ स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमयुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिm+श्च लोकेऽमुष्मिm+श्च य एतमेवं विद्वानुपास्ते ॥ ४.१३.२॥ ॥ इति त्रयोदशः खण्डः ॥ ॥ चतुर्दशः खण्डः ॥ ते होचुरुपकोसलैषा सोम्य तेऽस्मद्विद्यात्मविद्या चाचार्यस्तु ते गतिं वक्तेत्याजगाम हास्याचार्यस्तमाचार्योऽभ्युवादोपकोसल३ इति ॥ ४.१४.१॥ भगव इति ह प्रतिशुश्राव ब्रह्मविद इव सोम्य ते मुखं भाति को नु त्वानुशशासेति को नु मानुशिष्याद्भो इतीहापेव निह्नुत इमे नूनमीदृशा अन्यादृशा इतीहाग्नीनभ्यूदे किं नु सोम्य किल तेऽवोचन्निति ॥ ४.१४.२॥ इदमिति ह प्रतिजज्ञे लोकान्वाव किल सोम्य तेऽवोचन्नहं तु ते तद्वक्ष्यामि यथा पुष्करपलाश आपो न श्लिष्यन्त एवमेवंविदि पापं कर्म न श्लिष्यत इति ब्रवीतु मे भगवानिति तस्मै होवाच ॥ ४.१४.३॥ ॥ इति चतुर्दशः खण्डः ॥ ॥ पञ्जदशः खण्डः ॥ य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तद्यद्यप्यस्मिन्सर्पिर्वोदकं वा सिञ्चति वर्त्मनी एव गच्छति ॥ ४.१५.१॥ एतm+ संयद्वाम इत्याचक्षत एतm+ हि सर्वाणि वामान्यभिसंयन्ति सर्वाण्येनं वामान्यभिसंयन्ति य एवं वेद ॥ ४.१५.२॥ एष उ एव वामनीरेष हि सर्वाणि वामानि नयति सर्वाणि वामानि नयति य एवं वेद ॥ ४.१५.३॥ एष उ एव भामनीरेष हि सर्वेषु लोकेषु भाति सर्वेषु लोकेषु भाति य एवं वेद ॥ ४.१५.४॥ अथ यदु चैवास्मिञ्छव्यं कुर्वन्ति यदि च नार्चिषमेवाभिसंभवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाm+स्तान्मासेभ्यः संवत्सरm+ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत् पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवपथो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्तं नावर्तन्ते नावर्तन्ते ॥ ४.१५.५॥ ॥ इति पञ्चदशः खण्डः ॥ ॥ षोडशः खण्डः ॥ एष ह वै यज्ञो योऽयं पवते एष ह यन्निदm+ सर्वं पुनाति यदेष यन्निदm+ सर्वं पुनाति तस्मादेष एव यज्ञस्तस्य मनश्च वाक्च वर्तनी ॥ ४.१६.१॥ तयोरन्यतरां मनसा सm+स्करोति ब्रह्मा वाचा होताध्वर्युरुद्गातान्यतराm+स यत्रौपाकृते प्रातरनुवाके पुरा परिधानीयाया ब्रह्मा व्यवदति ॥ ४.१६.२॥ अन्यतरामेव वर्तनीm+ सm+स्करोति हीयतेऽन्यतरा स यथैकपाद्व्रजन्रथो वैकेन चक्रेण वर्तमानो रिष्यत्येवमस्य यज्ञोरिष्यति यज्ञm+ रिष्यन्तं यजमानोऽनुरिष्यति स इष्ट्वा पापीयान्भवति ॥ ४.१६.३॥ अथ यत्रोपाकृते प्रातरनुवाके न पुरा परिधानीयाया ब्रह्मा व्यवदत्युभे एव वर्तनी सm+स्कुर्वन्ति न हीयतेऽन्यतरा ॥ ४.१६.४॥ स यथोभयपाद्व्रजन्रथो वोभाभ्यां चक्राभ्यां वर्तमानः प्रतितिष्ठत्येवमस्य यज्ञः प्रतितिष्ठति यज्ञं प्रतितिष्ठन्तं यजमानोऽनुप्रतितिष्ठति स इष्ट्वा श्रेयान्भवति ॥ ४.१६.५॥ ॥ इति षोडशः खण्डः ॥ ॥ सप्तदशः खण्डः ॥ प्रजापतिर्लोकानभ्यतपत्तेषां तप्यमानानाm+ रसान्प्रावृहदग्निं पृथिव्या वायुमन्तरिक्षातादित्यं दिवः ॥ ४.१७.१॥ स एतास्तिस्रो देवता अभ्यतपत्तासां तप्यमानानाm+ रसान्प्रावृहदग्नेरृचो वायोर्यजूm+षि सामान्यादित्यात् ॥ ४.१७.२॥ स एतां त्रयीं विद्यामभ्यतपत्तस्यास्तप्यमानाया रसान्प्रावृहद्भूरित्यृग्भ्यो भुवरिति यजुर्भ्यः स्वरिति सामभ्यः ॥ ४.१७.३॥ तद्यदृक्तो रिष्येद्भूः स्वाहेति गार्हपत्ये जुहुयादृचामेव तद्रसेनर्चां वीर्येणर्चां यज्ञस्य विरिष्टm+ संदधाति ॥ ४.१७.४॥ स यदि यजुष्टो रिष्येद्भुवः स्वाहेति दक्षिणाग्नौ जुहुयाद्यजुषामेव तद्रसेन यजुषां वीर्येण यजुषां यज्ञस्य विरिष्टm+ संदधाति ॥ ४.१७.५॥ अथ यदि सामतो रिष्येत्स्वः स्वाहेत्याहवनीये जुहुयात्साम्नामेव तद्रसेन साम्नां वीर्येण साम्नां यज्ञस्य विरिष्टं संदधाति ॥ ४.१७.६॥ तद्यथा लवणेन सुवर्णm+ संदध्यात्सुवर्णेन रजतm+ रजतेन त्रपु त्रपुणा सीसm+ सीसेन लोहं लोहेन दारु दारु चर्मणा ॥ ४.१७.७॥ एवमेषां लोकानामासां देवतानामस्यास्त्रय्या विद्याया वीर्येण यज्ञस्य विरिष्टm+ संदधाति भेषजकृतो ह वा एष यज्ञो यत्रैवंविद्ब्रह्मा भवति ॥ ४.१७.८॥ एष ह वा उदक्प्रवणो यज्ञो यत्रैवंविद्ब्रह्मा भवत्येवंविदm+ ह वा एषा ब्रह्माणमनुगाथा यतो यत आवर्तते तत्तद्गच्छति ॥ ४.१७.९॥ मानवो ब्रह्मैवैक ऋत्विक्कुरूनश्वाभिरक्षत्येवंविद्ध वै ब्रह्मा यज्ञं यजमानm+ सर्वाm+श्चर्त्विजोऽभिरक्षति तस्मादेवंविदमेव ब्रह्माणं कुर्वीत नानेवंविदं नानेवंविदम् ॥ ४.१७.१०॥ ॥ इति चतुर्थोऽध्यायः ॥ ॥ पञ्चमोऽध्यायः ॥ ॥ प्रथमः खण्डः ॥ यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च ॥ ५.१.१॥ यो ह वै वसिष्ठं वेद वसिष्ठो ह स्वानां भवति वाग्वाव वसिष्ठः ॥ ५.१.२॥ यो ह वै प्रतिष्ठां वेद प्रति ह तिष्ठत्यस्मिm+श्च लोकेऽमुष्मिm+श्च चक्षुर्वाव प्रतिष्ठा ॥ ५.१.३॥ यो ह वै संपदं वेद सm+हास्मै कामाः पद्यन्ते दैवाश्च मानुषाश्च श्रोत्रं वाव संपत् ॥ ५.१.४॥ यो ह वा आयतनं वेदायतनm+ ह स्वानां भवति मनो ह वा आयतनम् ॥ ५.१.५॥ अथ ह प्राणा अहm+श्रेयसि व्यूदिरेऽहm+श्रेयानस्म्यहm+ श्रेयानस्मीति ॥ ५.१.६॥ ते ह प्राणाः प्रजापतिं पितरमेत्योचुर्भगवन्को नः श्रेष्ठ इति तान्होवाच यस्मिन्व उत्क्रान्ते शरीरं पापिष्ठतरमिव दृश्येत स वः श्रेष्ठ इति ॥ ५.१.७॥ सा ह वागुच्चक्राम सा संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा कला अवदन्तः प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह वाक् ॥ ५.१.८॥ चक्षुर्होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथान्धा अपश्यन्तः प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह चक्षुः ॥ ५.१.९॥ श्रोत्रm+ होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बधिरा अशृण्वन्तः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा ध्यायन्तो मनसैवमिति प्रविवेश ह श्रोत्रम् ॥ ५.१.१०॥ मनो होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बाला अमनसः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेणैवमिति प्रविवेश ह मनः ॥ ५.१.११॥ अथ ह प्राण उच्चिक्रमिषन्स यथा सुहयः पड्वीशशङ्कून्संखिदेदेवमितरान्प्राणान्समखिदत्तm+ हाभिसमेत्योचुर्भगवन्नेधि त्वं नः श्रेष्ठोऽसि मोत्क्रमीरिति ॥ ५.१.१२॥ अथ हैनं वागुवाच यदहं वसिष्ठोऽस्मि त्वं तद्वसिष्ठोऽसीत्यथ हैनं चक्षुरुवाच यदहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठासीति ॥ ५.१.१३॥ अथ हैनm+श्रोत्रमुवाच यदहं संपदस्मि त्वं तत्संपदसीत्यथ हैनं मन उवाच यदहमायतनमस्मि त्वं तदायतनमसीति ॥ ५.१.१४॥ न वै वाचो न चक्षूm+षि न श्रोत्राणि न मनाm+सीत्याचक्षते प्राणा इत्येवाचक्षते प्राणो ह्येवैतानि सर्वाणि भवति ॥ ५.१.१५॥ ॥ इति प्रथमः खण्डः ॥ ॥ द्वितियः खण्डः ॥ स होवाच किं मेऽन्नं भविष्यतीति यत्किंचिदिदमा श्वभ्य आ शकुनिभ्य इति होचुस्तद्वा एतदनस्यान्नमनो ह वै नाम प्रत्यक्षं न ह वा एवंविदि किंचनानन्नं भवतीति ॥ ५.२.१॥ स होवाच किं मे वासो भविष्यतीत्याप इति होचुस्तस्माद्वा एतदशिष्यन्तः पुरस्ताच्चोपरिष्टाच्चाद्भिः परिदधति लम्भुको ह वासो भवत्यनग्नो ह भवति ॥ ५.२.२॥ तद्धैतत्सत्यकामो जाबालो गोश्रुतये वैयाघ्रपद्यायोक्त्वोवाच यद्यप्येनच्छुष्काय स्थाणवे ब्रूयाज्जायेरन्नेवास्मिञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ५.२.३॥ अथ यदि महज्जिगमिषेदमावास्यायां दीक्षित्वा पौर्णमास्याm+ रात्रौ सर्वौषधस्य मन्थं दधिमधुनोरुपमथ्य ज्येष्ठाय श्रेष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेत् ॥ ५.२.४॥ वसिष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेत्प्रतिष्ठायै स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेत्संपदे स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेदायतनाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेत् ॥ ५.२.५॥ अथ प्रतिसृप्याञ्जलौ मन्थमाधाय जपत्यमो नामास्यमा हि ते सर्वमिदm+ स हि ज्येष्ठः श्रेष्ठो राजाधिपतिः स मा ज्यैष्ठ्यm+ श्रैष्ठ्यm+ राज्यमाधिपत्यं गमयत्वहमेवेदm+ सर्वमसानीति ॥ ५.२.६॥ अथ खल्वेतयर्चा पच्छ आचामति तत्सवितुर्वृणीमह इत्याचामति वयं देवस्य भोजनमित्याचामति श्रेष्ठm+ सर्वधातममित्याचामति तुरं भगस्य धीमहीति सर्वं पिबति निर्णिज्य कm+सं चमसं वा पश्चादग्नेः संविशति चर्मणि वा स्थण्डिले वा वाचंयमोऽप्रसाहः स यदि स्त्रियं पश्येत्समृद्धं कर्मेति विद्यात् ॥ ५.२.७॥ तदेष श्लोको यदा कर्मसु काम्येषु स्त्रियm+ स्वप्नेषु पश्यन्ति समृद्धिं तत्र जानीयात्तस्मिन्स्वप्ननिदर्शने तस्मिन्स्वप्ननिदर्शने ॥ ५.२.८॥ ॥ इति द्वितीयः खण्डः ॥ ॥ तृतीयः खण्डः ॥ श्वेतकेतुर्हारुणेयः पञ्चालानाm+ समितिमेयाय तm+ ह प्रवाहणो जैवलिरुवाच कुमारानु त्वाशिषत्पितेत्यनु हि भगव इति ॥ ५.३.१॥ वेत्थ यदितोऽधि प्रजाः प्रयन्तीति न भगव इति वेत्थ यथा पुनरावर्तन्त३ इति न भगव इति वेत्थ पथोर्देवयानस्य पितृयाणस्य च व्यावर्तना३ इति न भगव इति ॥ ५.३.२॥ वेत्थ यथासौ लोको न संपूर्यत३ इति न भगव इति वेत्थ यथा पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति नैव भगव इति ॥ ५.३.३ ॥ अथानु किमनुशिष्ठोऽवोचथा यो हीमानि न विद्यात्कथm+ सोऽनुशिष्टो ब्रुवीतेति स हायस्तः पितुरर्धमेयाय तm+ होवाचाननुशिष्य वाव किल मा भगवानब्रवीदनु त्वाशिषमिति ॥ ५.३.४ ॥ पञ्च मा राजन्यबन्धुः प्रश्नानप्राक्षीत्तेषां नैकंचनाशकं विवक्तुमिति स होवाच यथा मा त्वं तदैतानवदो यथाहमेषां नैकंचन वेद यद्यहमिमानवेदिष्यं कथं ते नावक्ष्यमिति ॥ ५.३.५॥ स ह गौतमो राज्ञोऽर्धमेयाय तस्मै ह प्राप्तायार्हां चकार स ह प्रातः सभाग उदेयाय तm+ होवाच मानुषस्य भगवन्गौतम वित्तस्य वरं वृणीथा इति स होवाच तवैव राजन्मानुषं वित्तं यामेव कुमारस्यान्ते वाचमभाषथास्तामेव मे ब्रूहीति स ह कृच्छ्री बभूव ॥ ५.३.६॥ तm+ ह चिरं वसेत्याज्ञापयांचकार तm+ होवाच यथा मा त्वं गौतमावदो यथेयं न प्राक्त्वत्तः पुरा विद्या ब्राह्मणान्गच्छति तस्मादु सर्वेषु लोकेषु क्षत्रस्यैव प्रशासनमभूदिति तस्मै होवाच ॥ ५.३.७ ॥ इति तृतीयः खण्डः ॥ ॥ चतुर्थः खण्डः ॥ असौ वाव लोको गौतमाग्निस्तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्चिश्चन्द्रमा अङ्गारा नक्षत्राणि विस्फुलिङ्गाः ॥ ५.४.१॥ तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या अहुतेः सोमो राजा संभवति ॥ ५.४.२ ॥ ॥ इति चतुर्थः खण्डः ॥ ॥ पञ्चमः खण्डः ॥ पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदभ्रं धूमो विद्युदर्चिरशनिरङ्गाराह्रादनयो विस्फुलिङ्गाः ॥ ५.५.१॥ तस्मिन्नेतस्मिन्नग्नौ देवाः सोमm+ राजानं जुह्वति तस्या आहुतेर्वर्षm+ संभवति ॥ ५.५.२॥ ॥ इति पञ्चमः खण्डः ॥ ॥ षष्ठः खण्डः ॥ पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गाः ॥ ५.६.१॥ तस्मिन्नेतस्मिन्नग्नौ देवा वर्षं जुह्वति तस्या आहुतेरन्नm+ संभवति ॥ ५.६.२॥ ॥ इति षष्ठः खण्डः ॥ ॥ सप्तमः खण्डः ॥ पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वार्चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः ॥ ५.७.१॥ तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुते रेतः सम्भवति ॥ ५.७.२॥ ॥ इति सपतमः खण्डः ॥ ॥ अष्टमः खण्डः ॥ योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गाः ॥ ५.८.१॥ तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुतेर्गर्भः संभवति ॥ ५.८.२ ॥ ॥ इति अष्टमः खण्डः ॥ ॥ नवमः खण्डः ॥ इति तु पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति स उल्बावृतो गर्भो दश वा नव वा मासानन्तः शयित्वा यावद्वाथ जायते ॥ ५.९.१॥ स जातो यावदायुषं जीवति तं प्रेतं दिष्टमितोऽग्नय एव हरन्ति यत एवेतो यतः संभूतो भवति ॥ ५.९.२॥ ॥ इति नवमः खण्डः ॥ ॥ दशमः खण्डः ॥ तद्य इत्थं विदुः। ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसंभवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाm+स्तान् ॥ ५.१०.१॥ मासेभ्यः संवत्सरm+ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवयानः पन्था इति ॥ ५.१०.२॥ अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते धूममभिसंभवन्ति धूमाद्रात्रिm+ रात्रेरपरपक्षमपरपक्षाद्यान्षड्दक्षिणैति मासाm+स्तान्नैते संवत्सरमभिप्राप्नुवन्ति ॥ ५.१०.३॥ मासेभ्यः पितृलोकं पितृलोकादाकाशमाकाशाच्चन्द्रमसमेष सोमो राजा तद्देवानामन्नं तं देवा भक्षयन्ति ॥ ५.१०.४॥ तस्मिन्यवात्संपातमुषित्वाथैतमेवाध्वानं पुनर्निवर्तन्ते यथेतमाकाशमाकाशाद्वायुं वायुर्भूत्वा धूमो भवति धूमो भूत्वाभ्रं भवति ॥ ५.१०.५॥ अभ्रं भूत्वा मेघो भवति मेघो भूत्वा प्रवर्षति त इह व्रीहियवा ओषधिवनस्पतयस्तिलमाषा इति जायन्तेऽतो वै खलु दुर्निष्प्रपतरं यो यो ह्यन्नमत्ति यो रेतः सिञ्चति तद्भूय एव भवति ॥ ५.१०.६॥ तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरञ्श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा ॥ ५.१०.७॥ अथैतयोः पथोर्न कतरेणचन तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयm+स्थानं तेनासौ लोको न संपूर्यते तस्माज्जुगुप्सेत तदेष श्लोकः ॥ ५.१०.८॥ स्तेनो हिरण्यस्य सुरां पिबm+श्च गुरोस्तल्पमावसन्ब्रह्महा चैते पतन्ति चत्वारः पञ्चमश्चाचरm+स्तैरिति ॥ ५.१०.९॥ अथ ह य एतानेवं पञ्चाग्नीन्वेद न सह तैरप्याचरन्पाप्मना लिप्यते शुद्धः पूतः पुण्यलोको भवति य एवं वेद य एवं वेद ॥ ५.१०.१०॥ ॥ इति दशमः खण्डः ॥ ॥ एकादशः खण्डः ॥ प्राचीनशाल औपमन्यवः सत्ययज्ञः पौलुषिरिन्द्रद्युम्नो भाल्लवेयो जनः शार्कराक्ष्यो बुडिल आश्वतराश्विस्ते हैते महाशाला महाश्रोत्रियाः समेत्य मीमाm+सां चक्रुः को न आत्मा किं ब्रह्मेति ॥ ५.११.१॥ ते ह संपादयांचक्रुरुद्दालको वै भगवन्तोऽयमारुणिः संप्रतीममात्मानं वैश्वानरमध्येति तm+ हन्ताभ्यागच्छामेति तm+ हाभ्याजग्मुः ॥ ५.११.२॥ स ह संपादयांचकार प्रक्ष्यन्ति मामिमे महाशाला महाश्रोत्रियास्तेभ्यो न सर्वमिव प्रतिपत्स्ये हन्ताहमन्यमभ्यनुशासानीति ॥ ५.११.३॥ तान्होवाचाश्वपतिर्वै भगवन्तोऽयं कैकेयः संप्रतीममात्मानं वैश्वानरमध्येति तm+हन्ताभ्यागच्छामेति तm+हाभ्याजग्मुः ॥ ५.११.४॥ तेभ्यो ह प्राप्तेभ्यः पृथगर्हाणि कारयांचकार स ह प्रातः संजिहान उवाच न मे स्तेनो जनपदे न कर्दर्यो न मद्यपो नानाहिताग्निर्नाविद्वान्न स्वैरी स्वैरिणी कुतो यक्ष्यमाणो वै भगवन्तोऽहमस्मि यावदेकैकस्मा ऋत्विजे धनं दास्यामि तावद्भगवद्भ्यो दास्यामि वसन्तु भगवन्त इति ॥ ५.११.५॥ ते होचुर्येन हैवार्थेन पुरुषश्चरेत्तm+हैव वदेदात्मानमेवेमं वैश्वानरm+ संप्रत्यध्येषि तमेव नो ब्रूहीति ॥ ५.११.६॥ तान्होवाच प्रातर्वः प्रतिवक्तास्मीति ते ह समित्पाणयः पूर्वाह्णे प्रतिचक्रमिरे तान्हानुपनीयैवैतदुवाच ॥ ५.११.७॥ ॥ इति एकादशः खण्डः ॥ ॥ द्वादशः खण्डः ॥ औपमन्यव कं त्वमात्मानमुपास्स इति दिवमेव भगवो राजन्निति होवाचैष वै सुतेजा आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव सुतं प्रसुतमासुतं कुले दृश्यते ॥ ५.१२.१॥ अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते मूधा त्वेष आत्मन इति होवाच मूर्धा ते व्यपतिष्यद्यन्मां नागमिष्य इति ॥ ५.१२.२॥ ॥ इति द्वादशः खण्डः ॥ ॥ त्रयोदशः खण्डः ॥ अथ होवाच सत्ययज्ञं पौलुषिं प्राचीनयोग्य कं त्वमात्मानमुपास्स इत्यादित्यमेव भगवो राजन्निति होवाचैष वै विश्वरूप आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव बहु विश्वरूपं कुले दृश्यते ॥ ५.१३.१॥ प्रवृत्तोऽश्वतरीरथो दासीनिष्कोऽत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते चक्षुषेतदात्मन इति होवाचान्धोऽभविष्यो यन्मां नागमिष्य इति ॥ ५.१३.२॥ ॥ इति त्रयोदशः खण्डः ॥ ॥ चतुर्दशः खण्डः ॥ अथ होवाचेन्द्रद्युम्नं भाल्लवेयं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इति वायुमेव भगवो राजन्निति होवाचैष वै पृथग्वर्त्मात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वां पृथग्बलय आयन्ति पृथग्रथश्रेणयोऽनुयन्ति ॥ ५.१४.१॥ अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते प्राणस्त्वेष आत्मन इति होवाच प्राणस्त उदक्रमिष्यद्यन्मां नागमिष्य इति ॥ ५.१४.२॥ ॥ इति चतुर्दशः खण्डः ॥ ॥ पञ्चदशः खण्डः ॥ अथ होवाच जनm+शार्कराक्ष्य कं त्वमात्मानमुपास्स इत्याकाशमेव भगवो राजन्निति होवाचैष वै बहुल आत्मा वैश्वानरो यं त्वमात्मानमुपस्से तस्मात्त्वं बहुलोऽसि प्रजया च धनेन च ॥ ५.१५.१॥ अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते संदेहस्त्वेष आत्मन इति होवाच संदेहस्ते व्यशीर्यद्यन्मां नागमिष्य इति ॥ ५.१५.२॥ ॥ इति पञ्चदशः खण्डः ॥ ॥ षोडशः खण्डः ॥ अथ होवाच बुडिलमाश्वतराश्विं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इत्यप एव भगवो राजन्निति होवाचैष वै रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वm+रयिमान्पुष्टिमानसि ॥ ५.१६.१॥ अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते बस्तिस्त्वेष आत्मन इति होवाच बस्तिस्ते व्यभेत्स्यद्यन्मां नागमिष्य इति ॥ ५.१६.२॥ ॥ इति षोडशः खण्डः ॥ ॥ सप्तदशः खण्डः ॥ अथ होवाचोद्दालकमारुणिं गौतम कं त्वमात्मानमुपस्स इति पृथिवीमेव भगवो राजन्निति होवाचैष वै प्रतिष्ठात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं प्रतिष्ठितोऽसि प्रजया च पशुभिश्च ५.१७.१॥ अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते पादौ त्वेतावात्मन इति होवाच पादौ ते व्यम्लास्येतां यन्मां नागमिष्य इति ५.१७.२॥ ॥ इति सप्तदशः खण्डः ॥ ॥ अष्टादशः खण्डः ॥ तान्होवाचैते वै खलु यूयं पृथगिवेममात्मानं वैश्वानरं विद्वाm+सोऽन्नमत्थ यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति ॥ ५.१८.१॥ तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव सुतेजाश्चक्षुर्विश्वरूपः प्राणः पृथग्वर्त्मात्मा संदेहो बहुलो बस्तिरेव रयिः पृथिव्येव पादावुर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः ॥ ५.१८.२॥ ॥ इति अष्टादशः खण्डः ॥ ॥ एकोनविंशः खण्डः ॥ तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीयm+ स यां प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति प्राणस्तृप्यति ॥ ५.१९.१॥ प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति दिवि तृप्यन्त्यां यत्किंच द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥ ५.१९.२॥ ॥ इति एकोनविंशः खण्डः ॥ ॥ विंशः खण्डः ॥ अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति व्यानस्तृप्यति ॥ ५.२०.१॥ व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति दिक्षु तृप्यन्तीषु यत्किंच दिशश्च चन्द्रमाश्चाधितिष्ठन्ति तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥ ५.२०.२॥ ॥ इति विंशः खण्डः ॥ ॥ एकविंशः खण्डः ॥ अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय स्वाहेत्यपानस्तृप्यति ॥ ५.२१.१॥ अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किंच पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥ ५.२१.२॥ ॥ इति एकविंशः खण्डः ॥ ॥ द्वाविंशः खण्डः ॥ अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति ॥ ५.२२.१॥ समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किंच विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥ ५.२२.२ ॥ ॥ इति द्वाविंशः खण्डः ॥ ॥ त्रयोविंशः खण्डः ॥ अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय स्वाहेत्युदानस्तृप्यति ॥ ५.२३.१॥ उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किंच वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेन ॥ ५.२३.२॥ ॥ इति त्रयोविंशः खण्डः ॥ ॥ चतुर्विंशः खण्डः ॥ स य इदमविद्वाग्निहोत्रं जुहोति यथाङ्गारानपोह्य भस्मनि जुहुयात्तादृक्तत्स्यात् ॥ ५.२४.१॥ अथ य एतदेवं विद्वानग्निहोत्रं जुहोति तस्य सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु हुतं भवति ॥ ५.२४.२॥ तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैवm+हास्य सर्वे पाप्मानः प्रदूयन्ते य एतदेवं विद्वानग्निहोत्रं जुहोति ॥ ५.२४.३॥ तस्मादु हैवंविद्यद्यपि चण्डालायोच्छिष्टं प्रयच्छेदात्मनि हैवास्य तद्वैश्वानरे हुतm+ स्यादिति तदेष श्लोकः ॥ ५.२४.४॥ यथेह क्षुधिता बाला मातरं पर्युपासत एवm+ सर्वाणि भूतान्यग्निहोत्रमुपासत इत्यग्निहोत्रमुपासत इति ॥ ५.२४.५॥ ॥ इति चतुर्विंशः खण्डः ॥ ॥ इति पञ्चमोऽध्यायः ॥ ॥ षष्ठोऽध्यायः ॥ ॥ प्रथमः खण्डः ॥ श्वेतकेतुर्हारुणेय आस तm+ ह पितोवाच श्वेतकेतो वस ब्रह्मचर्यं न वै सोम्यास्मत्कुलीनोऽननूच्य ब्रह्मबन्धुरिव भवतीति ॥ ६.१.१॥ स ह द्वादशवर्ष उपेत्य चतुर्विm+शतिवर्षः सर्वान्वेदानधीत्य महामना अनूचानमानी स्तब्ध एयाय तm+ह पितोवाच ॥ ६.१.२॥ श्वेतकेतो यन्नु सोम्येदं महामना अनूचानमानी स्तब्धोऽस्युत तमादेशमप्राक्ष्यः येनाश्रुतm+ श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातमिति कथं नु भगवः स आदेशो भवतीति ॥ ६.१.३॥ यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातm+ स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् ॥ ६.१.४॥ यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातm+ स्याद्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम् ॥ ६.१.५॥ यथा सोम्यिकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातm+ स्याद्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यमेवm+सोम्य स आदेशो भवतीति ॥ ६.१.६॥ न वै नूनं भगवन्तस्त एतदवेदिषुर्यद्ध्येतदवेदिष्यन्कथं मे नावक्ष्यन्निति भगवाm+स्त्वेव मे तद्ब्रवीत्विति तथा सोम्येति होवाच ॥ ६.१.७॥ ॥ इति प्रथमः खण्डः ॥ ॥ द्वितीयः खण्डः ॥ सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ॥ ६.२.१॥ कुतस्तु खलु सोम्यैवm+स्यादिति होवाच कथमसतः सज्जायेतेति। सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ॥ ६.२.२॥ तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत तत्तेज ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत । तस्माद्यत्र क्वच शोचति स्वेदते वा पुरुषस्तेजस एव तदध्यापो जायन्ते ॥ ६.२.३॥ ता आप ऐक्षन्त बह्व्यः स्याम प्रजायेमहीति ता अन्नमसृजन्त तस्माद्यत्र क्व च वर्षति तदेव भूयिष्ठमन्नं भवत्यद्भ्य एव तदध्यन्नाद्यं जायते ॥ ६.२.४॥ ॥ इति द्वितीयः खण्डः ॥ ॥ तृतीयः खण्डः ॥ तेषां खल्वेषां भूतानां त्रीण्येव बीजानि भवन्त्याण्डजं जीवजमुद्भिज्जमिति ॥ ६.३.१॥ सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति ॥ ६.३.२॥ तासां त्रिवृतं त्रिवृतमेकैकां करवाणीति सेयं देवतेमास्तिस्रो देवता अनेनैव जीवेनात्मनानुप्रविश्य नामरूपे व्याकरोत् ॥ ६.३.३॥ तासां त्रिवृतं त्रिवृतमेकैकामकरोद्यथा तु खलु सोम्येमास्तिस्रो देवतास्त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति ॥ ६.३.४ ॥ ॥ इति तृतीयः खण्डः ॥ ॥ चतुर्थः खण्डः ॥ यदग्ने रोहितm+रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ ६.४.१॥ यदादित्यस्य रोहितm+रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ ६.४.२॥ यच्छन्द्रमसो रोहितm+रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाच्चन्द्राच्चन्द्रत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ ६.४.३॥ यद्विद्युतो रोहितm+रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाद्विद्युतो विद्युत्त्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ ६.४.४॥ एतद्ध स्म वै तद्विद्वाm+स आहुः पूर्वे महाशाला महाश्रोत्रिया न नोऽद्य कश्चनाश्रुतममतमविज्ञातमुदाहरिष्यतीति ह्येभ्यो विदांचक्रुः ॥ ६.४.५॥ यदु रोहितमिवाभूदिति तेजसस्तद्रूपमिति तद्विदांचक्रुर्यदु शुक्लमिवाभूदित्यपाm+रूपमिति तद्विदांचक्रुर्यदु कृष्णमिवाभूदित्यन्नस्य रूपमिति तद्विदांचक्रुः ॥ ६.४.६॥ यद्वविज्ञातमिवाभूदित्येतासामेव देवतानाm+समास इति तद्विदांचक्रुर्यथा तु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति ॥ ६.४.७॥ ॥ इति चतुर्थः खण्डः ॥ ॥ पञ्चमः खण्डः ॥ अन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तत्पुरीषं भवति यो मध्यमस्तन्माm+सं योऽणिष्ठस्तन्मनः ॥ ६.५.१॥ आपः पीतास्त्रेधा विधीयन्ते तासां यः स्थविष्ठो धातुस्तन्मूत्रं भवति यो मध्यमस्तल्लोहितं योऽणिष्ठः स प्राणः ॥ ६.५.२॥ तेजोऽशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तदस्थि भवति यो मध्यमः स मज्जा योऽणिष्ठः सा वाक् ॥ ६.५.३॥ अन्नमयm+हि सोम्य मनः आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६.५.४॥ ॥ इति पञ्चमः खण्डः ॥ ॥ षष्ठः खन्डः ॥ दध्नः सोम्य मथ्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तत्सर्पिर्भवति ॥ ६.६.१॥ एवमेव खलु सोम्यान्नस्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तन्मनो भवति ॥ ६.६.२॥ अपाm+सोम्य पीयमानानां योऽणिमा स उर्ध्वः समुदीषति सा प्राणो भवति ॥ ६.६.३ ॥ तेजसः सोम्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति सा वाग्भवति ॥ ६.६.४॥ अन्नमयm+ हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६.६.६॥ ॥ इति षष्ठः खण्डः ॥ ॥ सप्तमः खण्डः ॥ षोडशकलः सोम्य पुरुषः पञ्चदशाहानि माशीः काममपः पिबापोमयः प्राणो नपिबतो विच्छेत्स्यत इति ॥ ६.७.१॥ स ह पञ्चदशाहानि नशाथ हैनमुपससाद किं ब्रवीमि भो इत्यृचः सोम्य यजूm+षि सामानीति स होवाच न वै मा प्रतिभान्ति भो इति ॥ ६.७.२॥ तm+ होवाच यथा सोम्य महतोऽभ्या हितस्यैकोऽङ्गारः खद्योतमात्रः परिशिष्टः स्यात्तेन ततोऽपि न बहु दहेदेवm+सोम्य ते षोडशानां कलानामेका कलातिशिष्टा स्यात्तयैतर्हि वेदान्नानुभवस्यशानाथ मे विज्ञास्यसीति ॥ ६.७.३॥ स हशाथ हैनमुपससाद तm+ ह यत्किंच पप्रच्छ सर्वm+ह प्रतिपेदे ॥ ६.७.४॥ तm+ होवाच यथा सोम्य महतोऽभ्याहितस्यैकमङ्गारं खद्योतमात्रं परिशिष्टं तं तृणैरुपसमाधाय प्राज्वलयेत्तेन ततोऽपि बहु दहेत् ॥ ६.७.५॥ एवm+ सोम्य ते षोडशानां कलानामेका कलातिशिष्टाभूत्सान्नेनोपसमाहिता प्राज्वाली तयैतर्हि वेदाननुभवस्यन्नमयm+हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति तद्धास्य विजज्ञाविति विजज्ञाविति ॥ ६.७.६॥ ॥ इति सप्तमः खण्डः ॥ ॥ अषमः खण्डः ॥ उद्दालको हारुणिः श्वेतकेतुं पुत्रमुवाच स्वप्नान्तं मे सोम्य विजानीहीति यत्रैतत्पुरुषः स्वपिति नाम सता सोम्य तदा संपन्नो भवति स्वमपीतो भवति तस्मादेनm+ स्वपितीत्याचक्षते स्वm+ह्यपीतो भवति ॥ ६.८.१॥ स यथा शकुनिः सूत्रेण प्रबद्धो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा बन्धनमेवोपश्रयत एवमेव खलु सोम्य तन्मनो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा प्राणमेवोपश्रयते प्राणबन्धनm+ हि सोम्य मन इति ॥ ६.८.२ ॥ अशनापिपासे मे सोम्य विजानीहीति यत्रैतत्पुरुषोऽशिशिषति नामाप एव तदशितं नयन्ते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तदप आचक्षतेऽशनायेति तत्रितच्छुङ्गमुत्पतितm+ सोम्य विजानीहि नेदममूलं भविष्यतीति ॥ ६.८.३॥ तस्य क्व मूलm+ स्यादन्यत्रान्नादेवमेव खलु सोम्यान्नेन शुङ्गेनापो मूलमन्विच्छाद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः ॥ ६.८.४॥ अथ यत्रैतत्पुरुषः पिपासति नाम तेज एव तत्पीतं नयते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तत्तेज आचष्ट उदन्येति तत्रैतदेव शुङ्गमुत्पतितm+ सोम्य विजानीहि नेदममूलं भविष्यतीति ॥ ६.८.५॥ तस्य क्व मूलm+ स्यादन्यत्राद्भ्य्ऽद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठा यथा तु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तदुक्तं पुरस्तादेव भवत्यस्य सोम्य पुरुषस्य प्रयतो वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायाम् ॥ ६.८.६॥ स य एषोऽणिमैतदात्म्यमिदm+ सर्वं तत्सत्यm+ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६.८.७॥ ॥ इति अष्टमः खण्डः ॥ ॥ नवमः खण्डः ॥ यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणाm+रसान्समवहारमेकताm+रसं गमयन्ति ॥ ६.९.१॥ ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य रसोऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीत्येवमेव खलु सोम्येमाः सर्वाः प्रजाः सति संपद्य न विदुः सति संपद्यामह इति ॥ ६.९.२ ॥ त इह व्यघ्रो वा सिm+हो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दm+शो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥ ६.९.३ ॥ स य एषोऽणिमैतदात्म्यमिदm+ सर्वं तत्सत्यm+ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६.९.४॥ ॥ इति नवमः खण्डः ॥ ॥ दशमः खण्डः ॥ इमाः सोम्य नद्यः पुरस्तात्प्राच्यः स्यन्दन्ते पश्चात्प्रतीच्यस्ताः समुद्रात्समुद्रमेवापियन्ति स समुद्र एव भवति ता यथा तत्र न विदुरियमहमस्मीयमहमस्मीति ॥ ६.१०.१॥ एवमेव खलु सोम्येमाः सर्वाः प्रजाः सत आगम्य न विदुः सत आगच्छामह इति त इह व्याघ्रो वा सिm+हो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दm+शो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥ ६.१०.२॥ स य एषोऽणिमैतदात्म्यमिदm+ सर्वं तत्सत्यm+ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६.१०.३॥ ॥ इति दशमः खण्डः ॥ ॥ एकादशः खण्डः ॥ अस्य सोम्य महतो वृक्षस्य यो मूलेऽभ्याहन्याज्जीवन्स्रवेद्यो मध्येऽभ्याहन्याज्जीवन्स्रवेद्योऽग्रेऽभ्याहन्याज्जीवन्स्रवेत्स एष जीवेनात्मनानुप्रभूतः पेपीयमानो मोदमानस्तिष्ठति ॥ ६.११.१॥ अस्य यदेकाm+ शाखां जीवो जहात्यथ सा शुष्यति द्वितीयां जहात्यथ सा शुष्यति तृतीयां जहात्यथ सा शुष्यति सर्वं जहाति सर्वः शुष्यति ॥ ६.११.२॥ एवमेव खलु सोम्य विद्धीति होवाच जीवापेतं वाव किलेदं म्रियते न जीवो म्रियते इति स य एषोऽणिमैतदात्म्यमिदm+ सर्वं तत्सत्यm+ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६.११.३॥ ॥ इति एकादशः खण्डः ॥ ॥ द्वादशः खण्डः ॥ न्यग्रोधफलमत आहरेतीदं भगव इति भिन्द्धीति भिन्नं भगव इति किमत्र पश्यसीत्यण्व्य इवेमा धाना भगव इत्यासामङ्गैकां भिन्द्धीति भिन्ना भगव इति किमत्र पश्यसीति न किंचन भगव इति ॥ ६.१२.१॥ तm+ होवाच यं वै सोम्यैतमणिमानं न निभालयस एतस्य वै सोम्यैषोऽणिम्न एवं महान्यग्रोधस्तिष्ठति श्रद्धत्स्व सोम्येति ॥ ६.१२.२॥ स य एषोऽणिमैतदात्म्यमिददm्+ सर्वं तत्सत्यm+ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६.१२.३॥ ॥ इति द्वादशः खण्डः ॥ ॥ त्रयोदशः खण्डः ॥ लवणमेतदुदकेऽवधायाथ मा प्रातरुपसीदथा इति स ह तथा चकार तm+ होवाच यद्दोषा लवणमुदकेऽवाधा अङ्ग तदाहरेति तद्धावमृश्य न विवेद ॥ ६.१३.१॥ यथा विलीनमेवाङ्गास्यान्तादाचामेति कथमिति लवणमिति मध्यादाचामेति कथमिति लवणमित्यन्तादाचामेति कथमिति लवणमित्यभिप्रास्यैतदथ मोपसीदथा इति तद्ध तथा चकार तच्छश्वत्संवर्तते तm+ होवाचात्र वाव किल तत्सोम्य न निभालयसेऽत्रैव किलेति ॥ ६.१३.२॥ स य एषोऽणिमैतदात्म्यमिदm+ सर्वं तत्सत्यm+ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६.१३.३॥ ॥ इति त्रयोदशः खण्डः ॥ ॥ चतुर्दशः खण्डः ॥ यथा सोम्य पुरुषं गन्धारेभ्योऽभिनद्धाक्षमानीय तं ततोऽतिजने विसृजेत्स यथा तत्र प्राङ्वोदङ्वाधराङ्वा प्रत्यङ्वा प्रध्मायीताभिनद्धाक्ष आनीतोऽभिनद्धाक्षो विसृष्टः ॥ ६.१४.१॥ तस्य यथाभिनहनं प्रमुच्य प्रब्रूयादेतां दिशं गन्धारा एतां दिशं व्रजेति स ग्रामाद्ग्रामं पृच्छन्पण्डितो मेधावी गन्धारानेवोपसंपद्येतैवमेवेहाचार्यवान्पुरुषो वेद तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ संपत्स्य इति ॥ ६.१४.२॥ स य एषोऽणिमैतदात्म्यमिदm+ सर्वं तत्सत्यm+ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६.१४.३॥ ॥ इति चतुर्दशः खण्डः ॥ ॥ पञ्चदशः खण्डः ॥ पुरुषm+ सोम्योतोपतापिनं ज्ञातयः पर्युपासते जानासि मां जानासि मामिति तस्य यावन्न वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायां तावज्जानाति ॥ ६.१५.१॥ अथ यदास्य वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायामथ न जानाति ॥ ६.१५.२॥ स य एषोऽणिमैतदात्म्यमिदm+ सर्वं तत् सत्यm+ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ६.१५.३॥ ॥ इति पञ्चदशः खण्डः ॥ ॥ षोडशः खण्डः ॥ पुरुषm+ सोम्योत हस्तगृहीतमानयन्त्यपहार्षीत्स्तेयमकार्षीत्परशुमस्मै तपतेति स यदि तस्य कर्ता भवति तत एवानृतमात्मानं कुरुते सोऽनृताभिसंधोऽनृतेनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति स दह्यतेऽथ हन्यते ॥ ६.१६.१॥ अथ यदि तस्याकर्ता भवति ततेव सत्यमात्मानं कुरुते स सत्याभिसन्धः सत्येनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति सन दह्यतेऽथ मुच्यते ॥ ६.१६.२॥ स यथा तत्र नादाह्येतैतदात्म्यमिदm+ सर्वं तत्सत्यm+ स आत्मा तत्त्वमसि श्वेतकेतो इति तद्धास्य विजज्ञाविति विजज्ञाविति ॥ ६.१६.३॥ ॥ इति षोडशः खण्डः ॥ ॥ इति षष्ठोऽध्यायः ॥ ॥ सप्तमोऽध्यायः ॥ ॥ प्रथमः खण्डः ॥ अधीहि भगव इति होपससाद सनत्कुमारं नारदस्तm+ होवाच यद्वेत्थ तेन मोपसीद ततस्त ऊर्ध्वं वक्ष्यामीति स होवाच ॥ ७.१.१॥ ऋग्वेदं भगवोऽध्येमि यजुर्वेदm+ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यm+ राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्याm+ सर्पदेवजनविद्यामेतद्भगवोऽध्येमि ॥ ७.१.२॥ सोऽहं भगवो मन्त्रविदेवास्मि नात्मविच्छ्रुतm+ ह्येव मे भगवद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवाञ्छोकस्य पारं तारयत्विति तm+ होवाच यद्वै किंचैतदध्यगीष्ठा नामैवैतत् ॥ ७.१.३॥ नाम वा ऋग्वेदो यजुर्वेदः सामवेद आथर्वणश्चतुर्थ इतिहासपुराणः पञ्चमो वेदानां वेदः पित्र्यो राशिर्दैवो निधिर्वाकोवाक्यमेकायनं देवविद्या ब्रह्मविद्या भूतविद्या क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्या नामैवैतन्नामोपास्स्वेति ॥ ७.१.४ ॥ स यो नाम ब्रह्मेत्युपास्ते यावन्नाम्नो गतं तत्रास्य यथाकामचारो भवति यो नाम ब्रह्मेत्युपास्तेऽस्ति भगवो नाम्नो भूय इति नाम्नो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.१.५॥ ॥ इति प्रथमः खण्डः ॥ ॥ द्वितीयः खण्डः ॥ वाग्वाव नाम्नो भूयसी वाग्वा ऋग्वेदं विज्ञापयति यजुर्वेदm+ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यm+राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्याm+ सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाm+श्च मनुष्याm+श्च पशूm+श्च वयाm+सि च तृणवनस्पतीञ्श्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं च यद्वै वाङ्नाभविष्यन्न धर्मो नाधर्मो व्यज्ञापयिष्यन्न सत्यं नानृतं न साधु नासाधु न हृदयज्ञो नाहृदयज्ञो वागेवैतत्सर्वं विज्ञापयति वाचमुपास्स्वेति ॥ ७.२.१॥ स यो वाचं ब्रह्मेत्युपास्ते यावद्वाचो गतं तत्रास्य यथाकामचारो भवति यो वाचं ब्रह्मेत्युपास्तेऽस्ति भगवो वाचो भूय इति वाचो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.२.२॥ ॥ इति द्वितीयः खण्डः ॥ ॥ तृतीयः खण्डः ॥ मनो वाव वाचो भूयो यथा वै द्वे वामलके द्वे वा कोले द्वौ वाक्षौ मुष्टिरनुभवत्येवं वाचं च नाम च मनोऽनुभवति स यदा मनसा मनस्यति मन्त्रानधीयीयेत्यथाधीते कर्माणि कुर्वीयेत्यथ कुरुते पुत्राm+श्च पशूm+श्चेच्छेयेत्यथेच्छत इमं च लोकममुं चेच्छेयेत्यथेच्छते मनो ह्यात्मा मनो हि लोको मनो हि ब्रह्म मन उपास्स्वेति ॥ ७.३.१ ॥ स यो मनो ब्रह्मेत्युपास्ते यावन्मनसो गतं तत्रास्य यथाकामचारो भवति यो मनो ब्रह्मेत्युपास्तेऽस्ति भगवो मनसो भूय इति मनसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.३.२॥ ॥ इति तृतीयः खण्डः ॥ ॥ चतुर्थः खण्डः ॥ संकल्पो वाव मनसो भूयान्यदा वै संकल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि ॥ ७.४.१॥ तानि ह वा एतानि संकल्पैकायनानि संकल्पात्मकानि संकल्पे प्रतिष्ठितानि समकॢपतां द्यावापृथिवी समकल्पेतां वायुश्चाकाशं च समकल्पन्तापश्च तेजश्च तेषाm+ सं कॢप्त्यै वर्षm+ संकल्पते वर्षस्य संकॢप्त्या अन्नm+ संकल्पतेऽन्नस्य सं कॢप्त्यै प्राणाः संकल्पन्ते प्राणानाm+ सं कॢप्त्यै मन्त्राः संकल्पन्ते मन्त्राणाm+ सं कॢप्त्यै कर्माणि संकल्पन्ते कर्मणां संकॢप्त्यै लोकः संकल्पते लोकस्य सं कॢप्त्यै सर्वm+ संकल्पते स एष संकल्पः संकल्पमुपास्स्वेति ॥ ७.४.२ ॥ स यः संकल्पं ब्रह्मेत्युपास्ते संकॢप्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान् प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावत्संकल्पस्य गतं तत्रास्य यथाकामचारो भवति यः संकल्पं ब्रह्मेत्युपास्तेऽस्ति भगवः संकल्पाद्भूय इति संकल्पाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.४.३॥ ॥ इति चतुर्थः खण्डः ॥ ॥ पञ्चमः खण्डः ॥ चित्तं वाव सं कल्पाद्भूयो यदा वै चेतयतेऽथ संकल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि ॥ ७.५.१॥ तानि ह वा एतानि चित्तैकायनानि चित्तात्मानि चित्ते प्रतिष्ठितानि तस्माद्यद्यपि बहुविदचित्तो भवति नायमस्तीत्येवैनमाहुर्यदयं वेद यद्वा अयं विद्वान्नेत्थमचित्तः स्यादित्यथ यद्यल्पविच्चित्तवान्भवति तस्मा एवोत शुश्रूषन्ते चित्तm+ह्येवैषामेकायनं चित्तमात्मा चित्तं प्रतिष्ठा चित्तमुपास्स्वेति ॥ ७.५.२ ॥ स यश्चित्तं ब्रह्मेत्युपास्ते चित्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान्प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावच्चित्तस्य गतं तत्रास्य यथाकामचारो भवति यश्चित्तं ब्रह्मेत्युपास्तेऽस्ति भगवश्चित्ताद्भूय इति चित्ताद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.५.३॥ ॥ इति पञ्चमः खण्डः ॥ ॥ षष्ठः खण्डः ॥ ध्यानं वाव चित्ताद्भूयो ध्यायतीव पृथिवी ध्यायतीवान्तरिक्षं ध्यायतीव द्यौर्ध्यायन्तीवापो ध्यायन्तीव पर्वता देवमनुष्यास्तस्माद्य इह मनुष्याणां महत्तां प्राप्नुवन्ति ध्यानापादाm+शा इवैव ते भवन्त्यथ येऽल्पाः कलहिनः पिशुना उपवादिनस्तेऽथ ये प्रभवो ध्यानापादाm+शा इवैव ते भवन्ति ध्यानमुपास्स्वेति ॥ ७.६.१॥ स यो ध्यानं ब्रह्मेत्युपास्ते यावद्ध्यानस्य गतं तत्रास्य यथाकामचारो भवति यो ध्यानं ब्रह्मेत्युपास्तेऽस्ति भगवो ध्यानाद्भूय इति ध्यानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.६.२॥ ॥ इति षष्ठः खण्डः ॥ ॥ सप्तमः खण्डः ॥ विज्ञानं वाव ध्यानाद्भूयः विज्ञानेन वा ऋग्वेदं विजानाति यजुर्वेदm+ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यm+राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्याm+सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाm+श्च मनुष्याm+श्च पशूm+श्च वयाm+सि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं चान्नं च रसं चेमं च लोकममुं च विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति ॥ ७.७.१ ॥ स यो विज्ञानं ब्रह्मेत्युपास्ते विज्ञानवतो वै स लोकाञ्ज्ञानवतोऽभिसिध्यति यावद्विज्ञानस्य गतं तत्रास्य यथाकामचारो भवति यो विज्ञानं ब्रह्मेत्युपास्तेऽस्ति भगवो विज्ञानाद्भूय इति विज्ञानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.७.२॥ ॥ इति सप्तमः खण्डः ॥ ॥ अष्टमः खण्डः ॥ बलं वाव विज्ञानाद्भूयोऽपि ह शतं विज्ञानवतामेको बलवानाकम्पयते स यदा बली भवत्यथोत्थाता भवत्युत्तिष्ठन्परिचरिता भवति परिचरन्नुपसत्ता भवत्युपसीदन्द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवति बलेन वै पृथिवी तिष्ठति बलेनान्तरिक्षं बलेन द्यौर्बलेन पर्वता बलेन देवमनुष्या बलेन पशवश्च वयाm+सि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकं बलेन लोकस्तिष्ठति बलमुपास्स्वेति ॥ ७.८.१॥ स यो बलं ब्रह्मेत्युपास्ते यावद्बलस्य गतं तत्रास्य यथाकामचारो भवति यो बलं ब्रह्मेत्युपास्तेऽस्ति भगवो बलाद्भूय इति बलाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.८.२॥ ॥ इति अष्टमः खण्डः ॥ ॥ नवमः खण्डः ॥ अन्नं वाव बलाद्भूयस्तस्माद्यद्यपि दश रात्रीर्नाश्नीयाद्यद्यु ह जीवेदथवाद्रष्टाश्रोतामन्ताबोद्धाकर्ताविज्ञाता भवत्यथान्नस्यायै द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवत्यन्नमुपास्स्वेति ॥ ७.९.१॥ स योऽन्नं ब्रह्मेत्युपास्तेऽन्नवतो वै स लोकान्पानवतोऽभिसिध्यति यावदन्नस्य गतं तत्रास्य यथाकामचारो भवति योऽन्नं ब्रह्मेत्युपास्तेऽस्ति भगवोऽन्नाद्भूय इत्यन्नाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.९.२॥ ॥ इति नवमः खण्डः ॥ ॥ दशमः खण्डः ॥ आपो वावान्नाद्भूयस्तस्माद्यदा सुवृष्टिर्न भवति व्याधीयन्ते प्राणा अन्नं कनीयो भविष्यतीत्यथ यदा सुवृष्टिर्भवत्यानन्दिनः प्राणा भवन्त्यन्नं बहु भविष्यतीत्याप एवेमा मूर्ता येयं पृथिवी यदन्तरिक्षं यद्द्यौर्यत्पर्वता यद्देवमनुष्यायत्पशवश्च वयाm+सि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकमाप एवेमा मूर्ता अप उपास्स्वेति ॥ ७.१०.१॥ स योऽपो ब्रह्मेत्युपास्त आप्नोति सर्वान्कामाm+स्तृप्तिमान्भवति यावदपां गतं तत्रास्य यथाकामचारो भवति योऽपो ब्रह्मेत्युपास्तेऽस्ति भगवोऽद्भ्यो भूय इत्यद्भ्यो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.१०.२॥ ॥ इति दशमः खण्डः ॥ ॥ एकादशः खण्डः ॥ तेजो वावाद्भ्यो भूयस्तद्वा एतद्वायुमागृह्याकाशमभितपति तदाहुर्निशोचति नितपति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तदेतदूर्ध्वाभिश्च तिरश्चीभिश्च विद्युद्भिराह्रादाश्चरन्ति तस्मादाहुर्विद्योतते स्तनयति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तेज उपास्स्वेति ॥ ७.११.१॥ स यस्तेजो ब्रह्मेत्युपास्ते तेजस्वी वै स तेजस्वतो लोकान्भास्वतोऽपहततमस्कानभिसिध्यति यावत्तेजसो गतं तत्रास्य यथाकामचारो भवति यस्तेजो ब्रह्मेत्युपास्तेऽस्ति भगवस्तेजसो भूय इति तेजसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.११.२॥ ॥ इति एकादशः खण्डः ॥ ॥ द्वादशः खण्डः ॥ आकाशो वाव तेजसो भूयानाकाशे वै सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राण्यग्निराकाशेनाह्वयत्याकाशेन शृणोत्याकाशेन प्रतिशृणोत्याकाशे रमत आकाशे न रमत आकाशे जायत आकाशमभिजायत आकाशमुपास्स्वेति ॥ ७.१२.१॥ स य आकाशं ब्रह्मेत्युपास्त आकाशवतो वै स लोकान्प्रकाशवतोऽसंबाधानुरुगायवतोऽभिसिध्यति यावदाकाशस्य गतं तत्रास्य यथाकामचारो भवति य आकाशं ब्रह्मेत्युपास्तेऽस्ति भगव आकाशाद्भूय इति आकाशाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.१२.२॥ ॥ इति द्वादशः खण्डः ॥ ॥ त्रयोदशः खण्डः ॥ स्मरो वावाकाशाद्भूयस्तस्माद्यद्यपि बहव आसीरन्न स्मरन्तो नैव ते कंचन शृणुयुर्न मन्वीरन्न विजानीरन्यदा वाव ते स्मरेयुरथ शृणुयुरथ मन्वीरन्नथ विजानीरन्स्मरेण वै पुत्रान्विजानाति स्मरेण पशून्स्मरमुपास्स्वेति ॥ ७.१३.१॥ स यः स्मरं ब्रह्मेत्युपास्ते यावत्स्मरस्य गतं तत्रास्य यथाकामचारो भवति यः स्मरं ब्रह्मेत्युपास्तेऽस्ति भगवः स्मराद्भूय इति स्मराद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.१३.२॥ ॥ इति त्रयोदशः खण्डः ॥ ॥ चतुर्दशः खण्डः ॥ आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्माणि कुरुते पुत्राm+श्च पशूm+श्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति ॥ ७.१४.१॥ स य आशां ब्रह्मेत्युपास्त आशयास्य सर्वे कामाः समृध्यन्त्यमोघा हास्याशिषो भवन्ति यावदाशाया गतं तत्रास्य यथाकामचारो भवति य आशां ब्रह्मेत्युपास्तेऽस्ति भगव आशाया भूय इत्याशाया वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.१४.२॥ ॥ इति चतुर्दशः खण्डः ॥ ॥ पञ्चदशः खण्डः ॥ प्राणो वा आशाया भूयान्यथा वा अरा नाभौ समर्पिता एवमस्मिन्प्राणे सर्वm+समर्पितं प्राणः प्राणेन याति प्राणः प्राणं ददाति प्राणाय ददाति प्राणो ह पिता प्राणो माता प्राणो भ्राता प्राणः स्वसा प्राण आचार्यः प्राणो ब्राह्मणः ॥ ७.१५.१॥ स यदि पितरं वा मातरं वा भ्रातरं वा स्वसारं वाचार्यं वा ब्राह्मणं वा किंचिद्भृशमिव प्रत्याह धिक्त्वास्त्वित्येवैनमाहुः पितृहा वै त्वमसि मातृहा वै त्वमसि भ्रातृहा वै त्वमसि स्वसृहा वै त्वमस्याचार्यहा वै त्वमसि ब्राह्मणहा वै त्वमसीति ॥ ७.१५.२॥ अथ यद्यप्येनानुत्क्रान्तप्राणाञ्छूलेन समासं व्यतिषंदहेन्नैवैनं ब्रूयुः पितृहासीति न मातृहासीति न भ्रातृहासीति न स्वसृहासीति नाचार्यहासीति न ब्राह्मणहासीति ॥ ७.१५.३॥ प्राणो ह्येवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति तं चेद्ब्रूयुरतिवाद्यसीत्यतिवाद्यस्मीति ब्रूयान्नापह्नुवीत ॥ ७.१५.४॥ ॥ इति पञ्चदशः खण्डः ॥ ॥ षोडशः खण्डः ॥ एष तु वा अतिवदति यः सत्येनातिवदति सोऽहं भगवः सत्येनातिवदानीति सत्यं त्वेव विजिज्ञासितव्यमिति सत्यं भगवो विजिज्ञास इति ॥ ७.१६.१॥ ॥ इति षोडशः खण्डः ॥ ॥ सप्तदशः खण्डः ॥ यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति ॥ ७.१७.१॥ ॥ इति सप्तदशः खण्डः ॥ ॥ अष्टादशः खण्डः ॥ यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति मतिं भगवो विजिज्ञास इति ॥ ७.१८.१॥ ॥ इति अष्टादशः खण्डः ॥ ॥ एकोनविंशतितमः खण्डः ॥ यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधदेव मनुते श्रद्धा त्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति ॥ ७.१९.१॥ ॥ इति एकोनविंशतितमः खण्डः ॥ ॥ विंशतितमः खण्डः ॥ यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठञ्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठा त्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति ॥ ७.२०.१॥ ॥ इति विंशतितमः खण्डः ॥ ॥ एकविंशः खण्डः ॥ यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति कृतिं भगवो विजिज्ञास इति ॥ ७.२१.१॥ ॥ इति एकविंशः खण्डः ॥ ॥ द्वाविंशः खण्डः ॥ यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति सुखं भगवो विजिज्ञास इति ॥ ७.२२.१॥ ॥ इति द्वाविंशः खण्डः ॥ ॥ त्रयोविंशः खण्डः ॥ यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति ॥ ७.२३.१॥ ॥ इति त्रयोविंशः खण्डः ॥ ॥ चतुर्विंशः खण्डः ॥ यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्यm्+ स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति ॥ ७.२४.१॥ गोअश्वमिह महिमेत्याचक्षते हस्तिहिरण्यं दासभार्यं क्षेत्राण्यायतनानीति नाहमेवं ब्रवीमि ब्रवीमीति होवाचान्योह्यन्यस्मिन्प्रतिष्ठित इति ॥ ७.२४.२॥ ॥ इति चतुर्विंशः खण्डः ॥ ॥ पञ्चविंशः खण्डः ॥ स एवाधस्तात्स उपरिष्टात्स पश्चात्स पुरस्तात्स दक्षिणतः स उत्तरतः स एवेदm+ सर्वमित्यथातोऽहंकारादेश एवाहमेवाधस्तादहमुपरिष्टादहं पश्चादहं पुरस्तादहं दक्षिणतोऽहमुत्तरतोऽहमेवेदm+ सर्वमिति ॥ ७.२५.१॥ अथात आत्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरत आत्मैवेदm+ सर्वमिति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नात्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः स स्वराड्भवति तस्य सर्वेषु लोकेषु कामचारो भवति अथ येऽन्यथातो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति तेषाm+ सर्वेषु लोकेष्वकामचारो भवति ॥ ७.२५.२॥ ॥ इति पञ्चविंशः खण्डः ॥ ॥ षड्विंशः खण्डः ॥ तस्य ह वा एतस्यैवं पश्यत एवं मन्वानस्यैवं विजानत आत्मतः प्राण आत्मत आशात्मतः स्मर आत्मत आकाश आत्मतस्तेज आत्मत आप आत्मत आविर्भावतिरोभावावात्मतोऽन्नमात्मतो बलमात्मतो विज्ञानमात्मतो ध्यानमात्मतश्चित्तमात्मतः संकल्प आत्मतो मन आत्मतो वागात्मतो नामात्मतो मन्त्रा आत्मतः कर्माण्यात्मत एवेदm+सर्वमिति ॥ ७.२६.१॥ तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताm+ सर्वm+ ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति स एकधा भवति त्रिधा भवति पञ्चधा सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः शतं च दश चैकश्च सहस्राणि च विm+शतिराहारशुद्धौ सत्त्वशुद्धौ ध्रुवा स्मृतिः स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै मृदितकषायाय तमसस्पारं दर्शयति भगवान्सनत्कुमारस्तm+ स्कन्द इत्याचक्षते तm+ स्कन्द इत्याचक्षते ॥ ७.२६.२॥ ॥ इति षड्विंशः खण्डः ॥ ॥ इति सप्तमोऽध्यायः ॥ ॥ अष्टमोऽध्यायः ॥ ॥ प्रथमः खण्डः ॥ अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यं तद्वाव विजिज्ञासितव्यमिति ॥ ८.१.१॥ तं चेद्ब्रूयुर्यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशः किं तदत्र विद्यते यदन्वेष्टव्यं यद्वाव विजिज्ञासितव्यमिति स ब्रूयात् ॥ ८.१.२॥ यावान्वा अयमाकाशस्तावानेषोऽन्तर्हृदय अकाश उभे अस्मिन्द्यावापृथिवी अन्तरेव समाहिते उभावग्निश्च वायुश्च सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राणि यच्चास्येहास्ति यच्च नास्ति सर्वं तदस्मिन्समाहितमिति ॥ ८.१.३॥ तं चेद्ब्रूयुरस्मिm+श्चेदिदं ब्रह्मपुरे सर्वm+ समाहितm+ सर्वाणि च भूतानि सर्वे च कामा यदैतज्जरा वाप्नोति प्रध्वm+सते वा किं ततोऽतिशिष्यत इति ॥ ८.१.४॥ स ब्रूयात्नास्य जरयैतज्जीर्यति न वधेनास्य हन्यत एतत्सत्यं ब्रह्मपुरमस्मिकामाः समाहिताः एष आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पो यथा ह्येवेह प्रजा अन्वाविशन्ति यथानुशासनम् यं यमन्तमभिकामा भवन्ति यं जनपदं यं क्षेत्रभागं तं तमेवोपजीवन्ति ॥ ८.१.५॥ तद्यथेह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो लोकः क्षीयते तद्य इहात्मानमनुविद्य व्रजन्त्येताm+श्च सत्यान्कामाm+स्तेषाm+ सर्वेषु लोकेष्वकामचारो भवत्यथ य इहात्मानमनिवुद्य व्रजन्त्येतm+श्च सत्यान्कामाm+स्तेषाm+ सर्वेषु लोकेषु कामचारो भवति ॥ ८.१.६॥ ॥ इति प्रथमः खण्डः ॥ ॥ द्वितीयः खण्डः ॥ स यदि पितृलोककामो भवति संकल्पादेवास्य पितरः समुत्तिष्ठन्ति तेन पितृलोकेन संपन्नो महीयते ॥ ८.२.१॥ अथ यदि मातृलोककामो भवति संकल्पादेवास्य मातरः समुत्तिष्ठन्ति तेन मातृलोकेन संपन्नो महीयते ॥ ८.२.२॥ अथ यदि भ्रातृलोककामो भवति संकल्पादेवास्य भ्रातरः समुत्तिष्ठन्ति तेन भ्रातृलोकेन संपन्नो महीयते ॥ ८.२.३॥॥ अथ यदि स्वसृलोककामो भवति संकल्पादेवास्य स्वसारः समुत्तिष्ठन्ति तेन स्वसृलोकेन संपन्नो महीयते ॥ ८.२.४॥ अथ यदि सखिलोककामो भवति संकल्पादेवास्य सखायः समुत्तिष्ठन्ति तेन सखिलोकेन संपन्नो महीयते ॥ ८.२.५॥ अथ यदि गन्धमाल्यलोककामो भवति संकल्पादेवास्य गन्धमाल्ये समुत्तिष्ठतस्तेन गन्धमाल्यलोकेन संपन्नो महीयते ॥ ८.२.६॥ अथ यद्यन्नपानलोककामो भवति संकल्पादेवास्यान्नपाने समुत्तिष्ठतस्तेनान्नपानलोकेन संपन्नो महीयते ॥ ८.२.७॥ अथ यदि गीतवादित्रलोककामो भवति संकल्पादेवास्य गीतवादित्रे समुत्तिष्ठतस्तेन गीतवादित्रलोकेन संपन्नो महीयते ॥ ८.२.८॥ अथ यदि स्त्रीलोककामो भवति संकल्पादेवास्य स्त्रियः समुत्तिष्ठन्ति तेन स्त्रीलोकेन संपन्नो महीयते ॥ ८.२.९॥ यं यमन्तमभिकामो भवति यं कामं कामयते सोऽस्य संकल्पादेव समुत्तिष्ठति तेन संपन्नो महीयते ॥ ८.२.१०॥ ॥ इति द्वितीयः खण्डः ॥ ॥ तृतीयः खण्डः ॥ त इमे सत्याः कामा अनृतापिधानास्तेषाm+ सत्यानाm+ सतामनृतमपिधानं यो यो ह्यस्येतः प्रैति न तमिह दर्शनाय लभते ॥ ८.३.१॥ अथ ये चास्येह जीवा ये च प्रेता यच्चान्यदिच्छन्न लभते सर्वं तदत्र गत्वा विन्दतेऽत्र ह्यस्यैते सत्याः कामा अनृतापिधानास्तद्यथापि हिरण्यनिधिं निहितमक्षेत्रज्ञा उपर्युपरि सञ्चरन्तो न विन्देयुरेवमेवेमाः सर्वाः प्रजा अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्त्यनृतेन हि प्रत्यूढाः ॥ ८.३.२॥ स वा एष आत्मा हृदि तस्यैतदेव निरुक्तm+ हृद्ययमिति तस्माद्धृदयमहरहर्वा एवंवित्स्वर्गं लोकमेति ॥ ८.३.३॥ अथ य एष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तस्य ह वा एतस्य ब्रह्मणो नाम सत्यमिति ॥ ८.३.४॥ तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति तद्यत्सत्तदमृतमथ यत्ति तन्मर्त्यमथ यद्यं तेनोभे यच्छति यदनेनोभे यच्छति तस्माद्यमहरहर्वा एवंवित्स्वर्गं लोकमेति ॥ ८.३.५॥ ॥ इति तृतीयः खण्डः ॥ ॥ चतुर्थः खण्डः ॥ अथ य आत्मा स सेतुर्धृतिरेषां लोकानामसंभेदाय नैतm+ सेतुमहोरात्रे तरतो न जरा न मृत्युर्न शोको न सुकृतं न दुष्कृतm+ सर्वे पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येष ब्रह्मलोकः ॥ ८.४.१॥ तस्माद्वा एतm+ सेतुं तीर्त्वान्धः सन्ननन्धो भवति विद्धः सन्नविद्धो भवत्युपतापी सन्ननुपतापी भवति तस्माद्वा एतm+ सेतुं तीर्त्वापि नक्तमहरेवाभिनिष्पद्यते सकृद्विभातो ह्येवैष ब्रह्मलोकः ॥ ८.४.२॥ तद्य एवैतं ब्रह्मलोकं ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाm+ सर्वेषु लोकेषु कामचारो भवति ॥ ८.४.३॥ ॥ इति चतुर्थः खण्डः ॥ ॥ पञ्चमः खण्डः ॥ अथ यद्यज्ञ इत्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते ॥ ८.५.१॥ अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ब्रह्मचर्यमेव तब्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते '॥ ८.५.२॥ अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दतेऽथ यदरण्यायनमित्याचक्षते ब्रह्मचर्यमेव तदरश्च ह वै ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं मदीयm+ सरस्तदश्वत्थः सोमसवनस्तदपराजिता पूर्ब्रह्मणः प्रभुविमितm+ हिरण्मयम् ॥ ८.५.३॥ तद्य एवैतवरं च ण्यं चार्णवौ ब्रह्मलोके ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाm+ सर्वेषु लोकेषु कामचारो भवति ॥ ८.५.४॥ ॥ इति पञ्चमः खण्डः ॥ ॥ षष्ठः खण्डः ॥ अथ या एता हृदयस्य नाड्यस्ताः पिङ्गलस्याणिम्नस्तिष्ठन्ति शुक्लस्य नीलस्य पीतस्य लोहितस्येत्यसौ वा आदित्यः पिङ्गल एष शुक्ल एष नील एष पीत एष लोहितः ॥ ८.६.१॥ तद्यथा महापथ आतत उभौ ग्रामौ गच्छतीमं चामुं चैवमेवैता आदित्यस्य रश्मय उभौ लोकौ गच्छन्तीमं चामुं चामुष्मादादित्यात्प्रतायन्ते ता आसु नाडीषु सृप्ता आभ्यो नाडीभ्यः प्रतायन्ते तेऽमुष्मिन्नादित्ये सृप्ताः ॥ ८.६.२॥ तद्यत्रैतत्सुप्तः समस्त्ः संप्रसन्नः स्वप्नं न विजानात्यासु तदा नाडीषु सृप्तो भवति तं न कश्चन पाप्मा स्पृशति तेजसा हि तदा संपन्नो भवति ॥ ८.६.३॥ अथ यत्रैतदबलिमानं नीतो भवति तमभित आसीना आहुर्जानासि मां जानासि मामिति स यावदस्माच्छरीरादनुत्क्रान्तो भवति तावज्जानाति ॥ ८.६.४॥ अथ यत्रैतदस्माच्छरीरादुत्क्रामत्यथैतैरेव रश्मिभिरूर्ध्वमाक्रमते स ओमिति वा होद्वा मीयते स यावत्क्षिप्येन्मनस्तावदादित्यं गच्छत्येतद्वै खलु लोकद्वारं विदुषां प्रपदनं निरोधोऽविदुषाम् ॥ ८.६.५॥ तदेष श्लोकः । शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्त्युत्क्रमणे भवन्ति ॥ ८.६.६॥ ॥ इति षष्ठः खण्डः ॥ ॥ सप्तमः खण्डः ॥ य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाm+श्च लोकानाप्नोति सर्वाm+श्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच ॥ ८.७.१॥ तद्धोभये देवासुरा अनुबुबुधिरे ते होचुर्हन्त तमात्मानमन्वेच्छामो यमात्मानमन्विष्य सर्वाm+श्च लोकानाप्नोति सर्वाm+श्च कामानितीन्द्रो हैव देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः ॥ ८.७.२॥ तौ ह द्वात्रिm+शतं वर्षाणि ब्रह्मचर्यमूषतुस्तौ ह प्रजापतिरुवाच किमिच्छन्तावास्तमिति तौ होचतुर्य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाm+श्च लोकानाप्नोति सर्वाm+श्च कामान्यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते तमिच्छन्ताववास्तमिति ॥ ८.७.३॥ तौ ह प्रजापतिरुवाच य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेत्यथ योऽयं भगवोऽप्सु परिख्यायते यश्चायमादर्शे कतम एष इत्येष उ एवैषु सर्वेष्वन्तेषु परिख्यायत इति होवाच ॥ ८.७.४॥ ॥ इति सप्तमः खण्डः ॥ ॥ अष्टमः खण्डः ॥ उदशराव आत्मानमवेक्ष्य यदात्मनो न विजानीथस्तन्मे प्रब्रूतमिति तौ होदशरावेऽवेक्षांचक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति तौ होचतुः सर्वमेवेदमावां भगव आत्मानं पश्याव आ लोमभ्यः आ नखेभ्यः प्रतिरूपमिति ॥ ८.८.१॥ तौ ह प्रजापतिरुवाच साध्वलंकृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षेथामिति तौ ह साध्वलंकृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षांचक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति ॥ ८.८.२॥ तौ होचतुर्यथैवेदमावां भगवः साध्वलंकृतौ सुवसनौ परिष्कृतौ स्व एवमेवेमौ भगवः साध्वलंकृतौ सुवसनौ परिष्कृतावित्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तौ ह शान्तहृदयौ प्रवव्रजतुः ॥ ८.८.३॥ तौ हान्वीक्ष्य प्रजापतिरुवाचानुपलभ्यात्मानमननुविद्य व्रजतो यतर एतदुपनिषदो भविष्यन्ति देवा वासुरा वा ते पराभविष्यन्तीति स ह शान्तहृदय एव विरोचनोऽसुराञ्जगाम तेभ्यो हैतामुपनिषदं प्रोवाचात्मैवेह महय्य आत्मा परिचर्य आत्मानमेवेह महयन्नात्मानं परिचरन्नुभौ लोकाववाप्नोतीमं चामुं चेति ॥ ८.८.४॥ तस्मादप्यद्येहाददानमश्रद्दधानमयजमानमाहुरासुरो बतेत्यसुराणाm+ ह्येषोपनिषत्प्रेतस्य शरीरं भिक्षया वसनेनालंकारेणेति सm+स्कुर्वन्त्येतेन ह्यमुं लोकं जेष्यन्तो मन्यन्ते ॥ ८.८.५॥ ॥ इति अष्टमः खण्डः ॥ ॥ नवमः खण्डः ॥ अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श यथैव खल्वयमस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति ॥ ८.९.१॥ स समित्पाणिः पुनरेयाय तm+ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः सार्धं विरोचनेन किमिच्छन्पुनरागम इति स होवाच यथैव खल्वयं भगवोऽस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति ॥ ८.९.२॥ एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिm+शतं वर्षाणीति स हापराणि द्वात्रिm+शतं वर्षाण्युवास तस्मै होवाच ॥ ८.९.३॥ ॥ इति नवमः खण्डः ॥ ॥ दशमः खण्डः ॥ य एष स्वप्ने महीयमानश्चरत्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श तद्यद्यपीदm+ शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ॥ ८.१०.१॥ न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीति ॥ ८.१०.२॥ स समित्पाणिः पुनरेयाय तm+ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ॥ ८.१०.३॥ न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीत्येवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिm+शतं वर्षाणीति स हापराणि द्वात्रिm+शतं वर्षाण्युवास तस्मै होवाच ॥ ८.१०.४॥ ॥ इति दशमः खण्डः ॥ ॥ एकादशः खण्डः ॥ तद्यत्रैतत्सुप्तः समस्तः संप्रसन्नः स्वप्नं न विजानात्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श नाह खल्वयमेवm+ संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति ॥ ८.११.१॥ स समित्पाणिः पुनरेयाय तm+ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच नाह खल्वयं भगव एवm+ संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति ॥ ८.११.२॥ एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि नो एवान्यत्रैतस्माद्वसापराणि पञ्च वर्षाणीति स हापराणि पञ्च वर्षाण्युवास तान्येकशतm+ संपेदुरेतत्तद्यदाहुरेकशतm+ ह वै वर्षाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच ॥ ८.११.३॥ ॥ इति एकादशः खण्डः ॥ ॥ द्वादशः खण्डः ॥ मघवन्मर्त्यं वा इदm+ शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तो वै सशरीरः प्रियाप्रियाभ्यां न वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः ॥ ८.१२.१॥ अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि तद्यथैतान्यमुष्मादाकाशात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यन्ते ॥ ८.१२.२॥। एवमेवैष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यते स उत्तमपुरुषः स तत्र पर्येति जक्षत्क्रीडन्रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा नोपजनm+ स्मरन्निदm+ शरीरm+ स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः ॥ ८.१२.३॥ अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स आत्माभिव्याहाराय वागथ यो वेदेदm+ शृणवानीति स आत्मा श्रवणाय श्रोत्रम् ॥ ८.१२.४॥ अथ यो वेदेदं मन्वानीति सात्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुषा मनसैतान्कामान्पश्यन्रमते य एते ब्रह्मलोके ॥ ८.१२.५॥ तं वा एतं देवा आत्मानमुपासते तस्मात्तेषाm+ सर्वे च लोका आत्ताः सर्वे च कामाः स सर्वाm+श्च लोकानाप्नोति सर्वाm+श्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्र्जापतिरुवाच प्रजापतिरुवाच ॥ ८.१२.६॥ ॥ इति द्वादशः खण्डः ॥ ॥ त्रयोदशः खण्डः ॥ श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्येऽश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवामीत्यभिसंभवामीति ॥ ८.१३.१॥ ॥ इति त्रयोदशः खण्डः ॥ ॥ चतुर्दशः खण्डः ॥ आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृतm+ स आत्मा प्रजापतेः सभां वेश्म प्रपद्ये यशोऽहं भवामि ब्राह्मणानां यशो राज्ञां यशोविशां यशोऽहमनुप्रापत्सि स हाहं यशसां यशः श्येतमदत्कमदत्कm+ श्येतं लिन्दु माभिगां लिन्दु माभिगाम् ॥ ८.१४.१॥ ॥ इति चतुर्दशः खण्डः ॥ ॥ पञ्चदशः खण्डः ॥ तधैतद्ब्रह्मा प्रजापतयै उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यः आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वैन्द्रियाणि संप्रतिष्ठाप्याहिm+सन्सर्व भूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसंपद्यते न च पुनरावर्तते न च पुनरावर्तते ॥ ८.१५.१॥ ॥ इति पञ्चदशः खण्डः ॥ ॥ इति अष्टमोऽध्यायः ॥ ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्च्क्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्वं ब्रह्मौपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिकारणमस्त्वनिकारणं मेऽस्तु । तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥ ॥ ॐ शान्तिः शान्तिः शान्तिः ॥
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. Om ! Peace ! Peace ! Peace ! I-i-1: One should meditate on the syllable Om; the Udgitha, for one sings the Udgitha, beginning with 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 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 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 Udgitha; the demons pierced it with evil. Therefore 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 Udgitha; the demons pierced it with evil. Therefore 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 Udgitha; the demons pierced it with evil. Therefore 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. 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 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 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. 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. 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 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’. I-vi-2: The sky is Rik, the air is Sama. This Saman rests upon that Rik. Therefore the Saman is sung as 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 rests upon that Rik. Therefore the Saman is sung as 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 rests upon that Rik. Therefore the Saman is sung as 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. 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 rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. The ear is ‘sa’, the mind is ‘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 rests upon that Rik. Therefore the Saman is sung as 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. 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 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, 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 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. 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 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 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”. Which is that deity ?’ 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”. Which is that deity ?’ 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 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 !’ 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, 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 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 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 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 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 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 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 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 gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he 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 gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he 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 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. 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 gloriously, becomes great with offspring and cattle, 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. 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 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 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 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). 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 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 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. You are at Vedic Scriptures Library >> 108 Upanishads >> Samaveda >> Chandogya Upanishad 1234567891011121314 The Chandogya Upanishad 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. 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. From it, thus pressed, issued forth as juice, fame, splendour of limbs, alertness of the senses, virility, and food for eating. 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. 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. From it, thus pressed, issued forth as juice, fame, splendour of limbs, alertness of the senses, virility, and food for eating. III-v-3: It flowed forth; it settled by the side of the 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. 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 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 he retain the sovereignty and the heavenly kingdom of 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 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 he retain the sovereignty and the heavenly kingdom of 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 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 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, 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 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 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 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. 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’, 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 connected. The Pranas indeed are the Rudras, for they cause all this (universe) to weep. III-xvi-4: During this period of life if anything (e.g. illness) causes him pain, he should repeat: ‘O Pranas, 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. III-xvi-6: During this period of life if anything (e.g. illness) causes him pain, he should repeat: ‘O Pranas, 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 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-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 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 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 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 ?’ ‘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, 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’. 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. 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 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. You are at Vedic Scriptures Library >> 108 Upanishads >> Samaveda >> Chandogya Upanishad 1234567891011121314 The Chandogya Upanishad 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 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 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 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 consisting of four parts thus, and meditates on it as the Endless, becomes endless in this world. He who knows this one foot of Brahman consisting of four 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, consisting of four parts, named the Effulgent. IV-vii-4: ‘He who knows this one foot of Brahman consisting of four parts thus, and meditates on it as the Effulgent, becomes effulgent in this world. He who knows this one foot of Brahman consisting of four 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. IV-viii-4: ‘He who knows this one foot of Brahman consisting of four parts thus, and meditates on it as the 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 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; 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, 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-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, 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-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 (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.’ 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 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 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 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 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. You are at Vedic Scriptures Library >> 108 Upanishads >> Samaveda >> Chandogya Upanishad 1234567891011121314 The Chandogya Upanishad 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. 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 back and asked, ‘How have you been able to live 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 back and asked, ‘How have you been able to live 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 back and asked, ‘How have you been able to live 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, 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. 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 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-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 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. 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. You are at Vedic Scriptures Library >> 108 Upanishads >> Samaveda >> Chandogya Upanishad 1234567891011121314 The Chandogya Upanishad 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 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 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 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 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 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, 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.’ 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. V-xiv-2: ‘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 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 food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is 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 king’. The king said, ‘This that you meditate upon as Atman is the Vaisvanara Atman known as “the wealth”. Therefore are you endowed with wealth and bodily strength. V-xvi-2: ‘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 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 king’. The king said, ‘This that you meditate upon as Atman is the Vaisvanara Atman known as “the foundation”. Therefore are you well-founded in offspring and cattle’. V-xvii-2: ‘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 feet of the Atman. If you had not come to me your feet would have withered away’. 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. 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 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 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. 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 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 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; 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 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 moon from the moon; for all modification is but name based upon words, only the three forms are real. VI-iv-4: ‘In lightning, 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 lightning from lightning; for all modification is but name based upon words, only the three forms are real. 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 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. 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 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 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 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 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 (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-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. VI-x-3: ‘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-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 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 (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-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 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 (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-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, 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 (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-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 (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-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. 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.’ 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 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 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 becomes free to act as he wishes in the sphere within the reach of mind, he who worships the mind as Brahman’. ‘Revered sir, is there anything greater than 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 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”. 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 becomes free to act as he wishes in the sphere within 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 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’. ‘Revered sir, communicate it to me’. 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 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 to act as he wishes in the sphere within the reach of understanding, he who worships understanding as Brahman’. ‘Revered sir, is there anything greater than 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, cattle and birds, grasses and trees, beasts down to worms, flying insects and ants; by strength the world stands. Worship strength. VII-viii-2: ‘He who worships strength as Brahman becomes free to act as he wishes in the sphere within the reach of strength, he who worships strength as Brahman’. ‘Revered sir, is there anything greater than 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’. ‘Revered sir, communicate it to me’. 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 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 cattle and birds, grasses and trees, beasts down to 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, communicate it to me’. 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. 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 to act as he wishes in the sphere within the reach of fire, he who worships fire as Brahman’. ‘Revered sir, is there anything greater than fire ?’ ‘Surely, there is something greater than fire’. ‘Revered sir, communicate it to me’. 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’. 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 becomes free to act as he wishes in the sphere within the reach of memory, he who worships memory as Brahman’. ‘Revered sir, is there anything greater than 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 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 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 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 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 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, 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. 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 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. VIII-ii-3: And if he becomes desirous of the world of brothers, by his mere will, brothers arise. Possessed of that world of brothers he feels happy and exalted. VIII-ii-4: And if he becomes desirous of the world of sisters, by his mere will, sisters arise. Possessed of that world of sisters he feels happy and exalted. VIII-ii-5: And if he becomes desirous of the world of friends, by his mere will, friends arise. Possessed of that world of friends he feels happy and exalted. VIII-ii-6: And if he becomes desirous of the world of 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. VIII-ii-7: And if he becomes desirous of the world of food and drink, by his mere will, food and drink arise. Possessed of that world of food and drink he feels happy and exalted. VIII-ii-8: And if he becomes desirous of the world of song and music, by his mere will, song and music arise. Possessed of that world of song and music he feels happy and exalted. VIII-ii-9: And if he becomes desirous of the world of women, by his mere will, women arise. Possessed of 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 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 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 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 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 that, one attains immortality, while the other arteries serve for departing in various other directions – yea, serve for departing. You are at Vedic Scriptures Library >> 108 Upanishads >> Samaveda >> Chandogya Upanishad 1234567891011121314 The Chandogya Upanishad 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 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 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 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 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 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’. 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 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 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 behaves thus throughout his life reaches the world of Brahman and does not return again – yea, he does not return again. 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. Om ! Peace ! Peace ! Peace ! Here ends the Chandogyopanishad, as contained in the Sama-Veda.
oṃ āpyāyantu mamāṅgāni vākprāṇaśckṣuḥ śrotramatho balamindriyāṇi ca sarvāṇi । sarvaṃ brahmaupaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma nirākarodanikāraṇamastvanikāraṇaṃ me'stu । tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi santu ॥ ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ ॥ prathamo'dhyāyaḥ ॥ ॥ prathamaḥ khaṇḍaḥ ॥ omityetadakṣaramudgīthamupāsīta । omiti hyudgāyati tasyopavyākhyānam ॥ 1.1.1॥ eṣāṃ bhūtānāṃ pṛthivī rasaḥ pṛthivyā apo rasaḥ । apāmoṣadhayo rasa oṣadhīnāṃ puruṣo rasaḥ puruṣasya vāgraso vāca ṛgrasa ṛcaḥ sāma rasaḥ sāmna udgītho rasaḥ ॥ 1.1.2॥ sa eṣa rasānām+rasatamaḥ paramaḥ parārdhyo'ṣṭamo yadudgīthaḥ ॥ 1.1.3॥ katamā katamarkkatamatkatamatsāma katamaḥ katama udgītha iti vimṛṣṭaṃ bhavati ॥ 1.1.4॥ vāgevarkprāṇaḥ sāmomityetadakṣaramudgīthaḥ । tadvā etanmithunaṃ yadvākca prāṇaścarkca sāma ca ॥ 1.1.5॥ tadetanmithunamomityetasminnakṣare sam+sṛjyate yadā vai mithunau samāgacchata āpayato vai tāvanyonyasya kāmam ॥ 1.1.6॥ āpayitā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāste ॥ 1.1.7॥ tadvā etadanujñākṣaraṃ yaddhi kiṃcānujānātyomityeva tadāhaiṣo eva samṛddhiryadanujñā samardhayitā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāste ॥ 1.1.8॥ teneyaṃ trayīvidyā vartate omityāśrāvayatyomiti śam+satyomityudgāyatyetasyaivākṣarasyāpacityai mahimnā rasena ॥ 1.1.9॥ tenobhau kuruto yaścaitadevaṃ veda yaśca na veda । nānā tu vidyā cāvidyā ca yadeva vidyayā karoti śraddhayopaniṣadā tadeva vīryavattaraṃ bhavatīti khalvetasyaivākṣarasyopavyākhyānaṃ bhavati ॥ 1.1.10॥ ॥ iti prathamaḥ khaṇḍaḥ ॥ ॥ dvitīyaḥ khaṇḍaḥ ॥ devāsurā ha vai yatra saṃyetire ubhaye prājāpatyāstaddha devā udgīthamājahruranenainānabhibhaviṣyāma iti ॥ 1.2.1॥ te ha nāsikyaṃ prāṇamudgīthamupāsāṃcakrire tam+ hāsurāḥ pāpmanā vividhustasmāttenobhayaṃ jighrati surabhi ca durgandhi ca pāpmanā hyeṣa viddhaḥ ॥ 1.2.2॥ atha ha vācamudgīthamupāsāṃcakrire tām+ hāsurāḥ pāpmanā vividhustasmāttayobhayaṃ vadati satyaṃ cānṛtaṃ ca pāpmanā hyeṣā viddhā ॥ 1.2.3॥ atha ha cakṣurudgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃ paśyati darśanīyaṃ cādarśanīyaṃ ca pāpmanā hyetadviddham ॥ 1.2.4॥ atha ha śrotramudgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayam+ śṛṇoti śravaṇīyaṃ cāśravaṇīyaṃ ca pāpmanā hyetadviddham ॥ 1.2.5॥ atha ha mana udgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayam+saṃkalpate saṃkalpanīyaṃca cāsaṃkalpanīyaṃ ca pāpmanā hyetadviddham ॥ 1.2.6॥ atha ha ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsāṃcakrire tam+hāsurā ṛtvā vidadhvaṃsuryathāśmānamākhaṇamṛtvā vidhvam+setaivam ॥ 1.2.7॥ yathāśmānamākhaṇamṛtvā vidhvam+sata evam+ haiva sa vidhvam+sate ya evaṃvidi pāpaṃ kāmayate yaścainamabhidāsati sa eṣo'śmākhaṇaḥ ॥ 1.2.8॥ naivaitena surabhi na durgandhi vijānātyapahatapāpmā hyeṣa tena yadaśnāti yatpibati tenetarānprāṇānavati etamu evāntato'vittvotkramati vyādadātyevāntata iti ॥ 1.2.9॥ tam+ hāṅgirā udgīthamupāsāṃcakra etamu evāṅgirasaṃ manyante'ṅgānāṃ yadrasaḥ ॥ 1.2.10॥ tena tam+ ha bṛhaspatirudgīthamupāsāṃcakra etamu eva bṛhaspatiṃ manyante vāgghi bṛhatī tasyā eṣa patiḥ ॥ 1.2.11 ॥ tena tam+ hāyāsya udgīthamupāsāṃcakra etamu evāyāsyaṃ manyanta āsyādyadayate ॥ 1.2.12॥ tena tam+ha bako dālbhyo vidāṃcakāra । sa ha naimiśīyānāmudgātā babhūva sa ha smaibhyaḥ kāmānāgāyati ॥ 1.2.13॥ āgātā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāsta ityadhyātmam ॥ 1.2.14॥ ॥ iti dvitīyaḥ khaṇḍaḥ ॥ ॥ tṛtīyaḥ khaṇḍaḥ ॥ athādhidaivataṃ ya evāsau tapati tamudgīthamupāsītodyanvā eṣa prajābhya udgāyati । udyam+stamo bhayamapahantyapahantā ha vai bhayasya tamaso bhavati ya evaṃ veda ॥ 1.3.1॥ samāna u evāyaṃ cāsau coṣṇo'yamuṣṇo'sau svara itīmamācakṣate svara iti pratyāsvara ityamuṃ tasmādvā etamimamamuṃ codgīthamupāsīta ॥ 1.3.2॥ atha khalu vyānamevodgīthamupāsīta yadvai prāṇiti sa prāṇo yadapāniti so'pānaḥ । atha yaḥ prāṇāpānayoḥ saṃdhiḥ sa vyāno yo vyānaḥ sā vāk । tasmādaprāṇannanapānanvācamabhivyāharati ॥ 1.3.3॥ yā vāksarktasmādaprāṇannanapānannṛcamabhivyāharati yarktatsāma tasmādaprāṇannanapānansāma gāyati yatsāma sa udgīthastasmādaprāṇannanapānannudgāyati ॥ 1.3.4॥ ato yānyanyāni vīryavanti karmāṇi yathāgnermanthanamājeḥ saraṇaṃ dṛḍhasya dhanuṣa āyamanamaprāṇannanapānam+stāni karotyetasya hetorvyānamevodgīthamupāsīta ॥ 1.3.5॥ atha khalūdgīthākṣarāṇyupāsītodgītha iti prāṇa evotprāṇena hyuttiṣṭhati vāggīrvāco ha gira ityācakṣate'nnaṃ thamanne hīdam+sarvam+sthitam ॥ 1.3.6॥ dyaurevodantarikṣaṃ gīḥ pṛthivī thamāditya evodvāyurgīragnistham+ sāmaveda evodyajurvedo gīrṛgvedasthaṃ dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etānyevaṃ vidvānudgīthākṣarāṇyupāsta udgītha iti ॥ 1.3.7॥ atha khalvāśīḥsamṛddhirupasaraṇānītyupāsīta yena sāmnā stoṣyansyāttatsāmopadhāvet ॥ 1.3.8॥ yasyāmṛci tāmṛcaṃ yadārṣeyaṃ tamṛṣiṃ yāṃ devatāmabhiṣṭoṣyansyāttāṃ devatāmupadhāvet ॥ 1.3.9॥ yena cchandasā stoṣyansyāttacchanda upadhāvedyena stomena stoṣyamāṇaḥ syāttam+stomamupadhāvet ॥ 1.3.10॥ yāṃ diśamabhiṣṭoṣyansyāttāṃ diśamupadhāvet ॥ 1.3.11॥ ātmānamantata upasṛtya stuvīta kāmaṃ dhyāyannapramatto'bhyāśo ha yadasmai sa kāmaḥ samṛdhyeta yatkāmaḥ stuvīteti yatkāmaḥ stuvīteti ॥ 1.3.12॥ ॥ iti tṛtīyaḥ khaṇḍaḥ ॥ ॥ caturthaḥ khaṇḍaḥ ॥ omityetadakṣaramudgīthamupāsītomiti hyudgāyati tasyopavyākhyānam ॥ 1.4.1॥ devā vai mṛtyorbibhyatastrayīṃ vidyāṃ prāviśam+ste chandobhiracchādayanyadebhiracchādayam+stacchandasāṃ chandastvam ॥ 1.4.2॥ tānu tatra mṛtyuryathā matsyamudake paripaśyedevaṃ paryapaśyadṛci sāmni yajuṣi । te nu viditvordhvā ṛcaḥ sāmno yajuṣaḥ svarameva prāviśan ॥ 1.4.3॥ yadā vā ṛcamāpnotyomityevātisvaratyevam+sāmaivaṃ yajureṣa u svaro yadetadakṣarametadamṛtamabhayaṃ tatpraviśya devā amṛtā abhayā abhavan ॥ 1.4.4॥ sa ya etadevaṃ vidvānakṣaraṃ praṇautyetadevākṣaram+ svaramamṛtamabhayaṃ praviśati tatpraviśya yadamṛtā devāstadamṛto bhavati ॥ 1.4.5॥ ॥ iti caturthaḥ khaṇḍaḥ ॥ ॥ pañcamaḥ khaṇḍaḥ ॥ atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha ityasau vā āditya udgītha eṣa praṇava omiti hyeṣa svaranneti ॥ 1.5.1॥ etamu evāhamabhyagāsiṣaṃ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca raśmīm+stvaṃ paryāvartayādbahavo vai te bhaviṣyantītyadhidaivatam ॥ 1.5.2॥ athādhyātmaṃ ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsītomiti hyeṣa svaranneti ॥ 1.5.3॥ etamu evāhamabhyagāsiṣaṃ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca prāṇām+stvaṃ bhūmānamabhigāyatādbahavo vai me bhaviṣyantīti ॥ 1.5.4॥ atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha iti hotṛṣadanāddhaivāpi durudgīthamanusamāharatītyanusamāharatīti ॥। 1.5.5॥ ॥ iti pañcamaḥ khaṇḍaḥ ॥ ॥ ṣaṣṭhaḥ khaṇḍaḥ ॥ iyamevargagniḥ sāma tadetadetasyāmṛcyadhyūḍha़m+ sāma tasmādṛcyadhyūḍham+sāma gīyata iyameva sāgniramastatsāma ॥ 1.6.1॥ antarikṣamevargvāyuḥ sāma tadetadetasyāmṛcyadhyūḍham+ sāma tasmādṛcyadhyūḍham+ sāma gīyate'ntarikṣameva sā vāyuramastatsāma ॥ 1.6.2॥ dyaurevargādityaḥ sāma tadetadetasyāmṛcyadhyūḍham+ sāma tasmādṛcyadhyūḍham+ sāma gīyate dyaureva sādityo'mastatsāma ॥ 1.6.3॥ nakṣatrānyevarkcandramāḥ sāma tadetadetasyāmṛcyadhyūḍham+ sāma tasmādṛcyadhyūḍham+ sāma gīyate nakṣatrāṇyeva sā candramā amastatsāma ॥ 1.6.4॥ atha yadetadādityasya śuklaṃ bhāḥ saivargatha yannīlaṃ paraḥ kṛṣṇaṃ tatsāma tadetadetasyāmṛcyadhyūḍham+ sāma tasmādṛcyadhyūḍham+ sāma gīyate ॥ 1.6.5॥ atha yadevaitadādityasya śuklaṃ bhāḥ saiva sātha yannīlaṃ paraḥ kṛṣṇaṃ tadamastatsāmātha ya eṣo'ntarāditye hiraṇmayaḥ puruṣo dṛśyate hiraṇyaśmaśrurhiraṇyakeśa āpraṇasvātsarva eva suvarṇaḥ ॥ 1.6.6॥ tasya yathā kapyāsaṃ puṇḍarīkamevamakṣiṇī tasyoditi nāma sa eṣa sarvebhyaḥ pāpmabhya udita udeti ha vai sarvebhyaḥ pāpmabhyo ya evaṃ veda ॥ 1.6.7॥ tasyarkca sāma ca geṣṇau tasmādudgīthastasmāttvevodgātaitasya hi gātā sa eṣa ye cāmuṣmātparāñco lokāsteṣāṃ ceṣṭe devakāmānāṃ cetyadhidaivatam ॥ 1.6.8॥ ॥ iti ṣaṣṭhaḥ khaṇḍaḥ ॥ ॥ saptamaḥ khaṇḍaḥ ॥ athādhyātmaṃ vāgevarkprāṇaḥ sāma tadetadetasyāmṛcyadhyūḍham+ sāma tasmādṛcyadhyūḍham+sāma gīyate। vāgeva sā prāṇo'mastatsāma ॥ 1.7.1॥ cakṣurevargātmā sāma tadetadetasyāmṛcyadhyūḍham+sāma tasmādṛcyadhyūḍham+sāma gīyate । cakṣureva sātmāmastatsāma ॥ 1.7.2॥ śrotramevarṅmanaḥ sāma tadetadetasyāmṛcyadhyūḍham+sāma tasmādṛcyadhyūḍham+sāma gīyate । śrotrameva sā mano'mastatsāma ॥ 1.7.3॥ atha yadetadakṣṇaḥ śuklaṃ bhāḥ saivargatha yannīlaṃ paraḥ kṛṣṇaṃ tatsāma tadetadetasyāmṛcyadhyūḍham+sāma tasmādṛcyadhyūḍham+sāma gīyate । atha yadevaitadakṣṇaḥ śuklaṃ bhāḥ saiva sātha yannīlaṃ paraḥ kṛṣṇaṃ tadamastatsāma ॥ 1.7.4॥ atha ya eṣo'ntarakṣiṇi puruṣo dṛśyate saivarktatsāma tadukthaṃ tadyajustadbrahma tasyaitasya tadeva rūpaṃ yadamuṣya rūpaṃ yāvamuṣya geṣṇau tau geṣṇau yannāma tannāma ॥ 1.7.5॥ sa eṣa ye caitasmādarvāñco lokāsteṣāṃ ceṣṭe manuṣyakāmānāṃ ceti tadya ime vīṇāyāṃ gāyantyetaṃ te gāyanti tasmātte dhanasanayaḥ ॥ 1.7.6॥ atha ya etadevaṃ vidvānsāma gāyatyubhau sa gāyati so'munaiva sa eṣa cāmuṣmātparāñco lokāstām+ścāpnoti devakāmām+śca ॥ 1.7.7॥ athānenaiva ye caitasmādarvāñco lokāstām+ścāpnoti manuṣyakāmām+śca tasmādu haivaṃvidudgātā brūyāt ॥ 1.7.8॥ kaṃ te kāmamāgāyānītyeṣa hyeva kāmāgānasyeṣṭe ya evaṃ vidvānsāma gāyati sāma gāyati ॥ 1.7.9॥ ॥ iti saptamaḥ khaṇḍaḥ ॥ ॥ aṣṭamaḥ khaṇḍaḥ ॥ trayo hodgīthe kuśalā babhūvuḥ śilakaḥ śālāvatyaścaikitāyano dālbhyaḥ pravāhaṇo jaivaliriti te hocurudgīthe vai kuśalāḥ smo hantodgīthe kathāṃ vadāma iti ॥ 1.8.1॥ tatheti ha samupaviviśuḥ sa ha prāvahaṇo jaivaliruvāca bhagavantāvagre vadatāṃ brāhmaṇayorvadatorvācam+ śroṣyāmīti ॥ 1.8.2॥ sa ha śilakaḥ śālāvatyaścaikitāyanaṃ dālbhyamuvāca hanta tvā pṛcchānīti pṛccheti hovāca ॥ 1.8.3॥ kā sāmno gatiriti svara iti hovāca svarasya kā gatiriti prāṇa iti hovāca prāṇasya kā gatirityannamiti hovācānnasya kā gatirityāpa iti hovāca ॥ 1.8.4॥ apāṃ kā gatirityasau loka iti hovācāmuṣya lokasya kā gatiriti na svargaṃ lokamiti nayediti hovāca svargaṃ vayaṃ lokam+ sāmābhisaṃsthāpayāmaḥ svargasam+stāvam+hi sāmeti ॥ 1.8.5॥ tam+ ha śilakaḥ śālāvatyaścaikitāyanaṃ dālbhyamuvācāpratiṣṭhitaṃ vai kila te dālbhya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti ॥ 1.8.6॥ hantāhametadbhagavato vedānīti viddhīti hovācāmuṣya lokasya kā gatirityayaṃ loka iti hovācāsya lokasya kā gatiriti na pratiṣṭhāṃ lokamiti nayediti hovāca pratiṣṭhāṃ vayaṃ lokam+ sāmābhisam+sthāpayāmaḥ pratiṣṭhāsam+stāvam+ hi sāmeti ॥ 1.8.7॥ tam+ ha pravāhaṇo jaivaliruvācāntavadvai kila te śālāvatya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti hantāhametadbhagavato vedānīti viddhīti hovāca ॥ 1.8.8॥ ॥ iti aṣṭamaḥ khaṇḍaḥ ॥ ॥ navamaḥ khaṇḍaḥ ॥ asya lokasya kā gatirityākāśa iti hovāca sarvāṇi ha vā imāni bhūtānyākāśādeva samutpadyanta ākāśaṃ pratyastaṃ yantyākāśo hyevaibhyo jyāyānakāśaḥ parāyaṇam ॥ 1.9.1॥ sa eṣa parovarīyānudgīthaḥ sa eṣo'nantaḥ parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṃ vidvānparovarīyām+samudgīthamupāste ॥ 1.9.2॥ tam+ haitamatidhanvā śaunaka udaraśāṇḍilyāyoktvovāca yāvatta enaṃ prajāyāmudgīthaṃ vediṣyante parovarīyo haibhyastāvadasmim+lloke jīvanaṃ bhaviṣyati ॥ 1.9.3॥ tathāmuṣmim+lloke loka iti sa ya etamevaṃ vidvānupāste parovarīya eva hāsyāsmim+lloke jīvanaṃ bhavati tathāmuṣmim+lloke loka iti loke loka iti ॥ 1.9.4॥ ॥ iti navamaḥ khaṇḍaḥ ॥ ॥ daśamaḥ khaṇḍaḥ ॥ maṭacīhateṣu kuruṣvāṭikyā saha jāyayoṣastirha cākrāyaṇa ibhyagrāme pradrāṇaka uvāsa ॥ 1.10.1॥ sa hebhyaṃ kulmāṣānkhādantaṃ bibhikṣe tam+ hovāca । neto'nye vidyante yacca ye ma ima upanihitā iti ॥ 1.10.2॥ eteṣāṃ me dehīti hovāca tānasmai pradadau hantānupānamityucchiṣṭaṃ vai me pītam+syāditi hovāca ॥ 1.10.3॥ na svidete'pyucchiṣṭā iti na vā ajīviṣyamimānakhādanniti hovāca kāmo ma udapānamiti ॥ 1.10.4॥ sa ha khāditvātiśeṣāñjāyāyā ājahāra sāgra eva subhikṣā babhūva tānpratigṛhya nidadhau ॥ 1.10.5॥ sa ha prātaḥ saṃjihāna uvāca yadbatānnasya labhemahi labhemahi dhanamātrām+rājāsau yakṣyate sa mā sarvairārtvijyairvṛṇīteti ॥ 1.10.6॥ taṃ jāyovāca hanta pata ima eva kulmāṣā iti tānkhāditvāmuṃ yajñaṃ vitatameyāya ॥ 1.10.7॥ tatrodgātṝnāstāve stoṣyamāṇānupopaviveśa sa ha prastotāramuvāca ॥ 1.10.8॥ prastotaryā devatā prastāvamanvāyattā tāṃ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti ॥ 1.10.9॥ evamevodgātāramuvācodgātaryā devatodgīthamanvāyattā tāṃ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti ॥ 1.10.10॥ evameva pratihartāramuvāca pratihartaryā devatā pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti te ha samāratāstūṣṇīmāsāṃcakrire ॥ 1.10.11॥ ॥ iti daśamaḥ khaṇḍaḥ ॥ ॥ ekādaśaḥ khaṇḍaḥ ॥ atha hainaṃ yajamāna uvāca bhagavantaṃ vā ahaṃ vividiṣāṇītyuṣastirasmi cākrāyaṇa iti hovāca ॥ 1.11.1॥ sa hovāca bhagavantaṃ vā ahamebhiḥ sarvairārtvijyaiḥ paryaiṣiṣaṃ bhagavato vā ahamavittyānyānavṛṣi ॥ 1.11.2॥ bhagavām+stveva me sarvairārtvijyairiti tathetyatha tarhyeta eva samatisṛṣṭāḥ stuvatāṃ yāvattvebhyo dhanaṃ dadyāstāvanmama dadyā iti tatheti ha yajamāna uvāca ॥ 1.11.3॥ atha hainaṃ prastotopasasāda prastotaryā devatā prastāvamanvāyattā tāṃ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti ॥ 1.11.4॥ prāṇa iti hovāca sarvāṇi ha vā imāni bhūtāni prāṇamevābhisaṃviśanti prāṇamabhyujjihate saiṣā devatā prastāvamanvāyattā tāṃ cedavidvānprāstoṣyo mūrdhā te vyapatiṣyattathoktasya mayeti ॥ 1.11.5॥ atha hainamudgātopasasādodgātaryā devatodgīthamanvāyattā tāṃ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti ॥ 1.11.6॥ āditya iti hovāca sarvāṇi ha vā imāni bhūtānyādityamuccaiḥ santaṃ gāyanti saiṣā devatodgīthamanvāyattā tāṃ cedavidvānudagāsyo mūrdhā te vyapatiṣyattathoktasya mayeti ॥ 1.11.7॥ atha hainaṃ pratihartopasasāda pratihartaryā devatā pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti ॥ 1.11.8॥ annamiti hovāca sarvāṇi ha vā imāni bhūtanyannameva pratiharamāṇāni jīvanti saiṣā devatā pratihāramanvāyattā tāṃ cedavidvānpratyahariṣyo mūrdhā te vyapatiṣyattathoktasya mayeti tathoktasya mayeti ॥ 1.11.9॥ ॥ iti ekādaśaḥ khaṇḍaḥ ॥ ॥ dvādaśaḥ khaṇḍaḥ ॥ athātaḥ śauva udgīthastaddha bako dālbhyo glāvo vā maitreyaḥ svādhyāyamudvavrāja ॥ 1.12.1॥ tasmai śvā śvetaḥ prādurbabhūva tamanye śvāna upasametyocurannaṃ no bhagavānāgāyatvaśanāyāmavā iti ॥ 1.12.2॥ tānhovācehaiva mā prātarupasamīyāteti taddha bako dālbhyo glāvo vā maitreyaḥ pratipālayāṃcakāra ॥ 1.12.3॥ te ha yathaivedaṃ bahiṣpavamānena stoṣyamāṇāḥ sam+rabdhāḥ sarpantītyevamāsasṛpuste ha samupaviśya hiṃ cakruḥ ॥ 1.12.4॥ o3madā3moṃ3pibā3moṃ3 devo varuṇaḥ prajapatiḥ savitā2nnamihā2haradannapate3'nnamihā 2harā2haro3miti ॥ 1.12.5॥ ॥ iti dvādaśaḥ khaṇḍaḥ ॥ ॥ trayodaśaḥ khaṇḍaḥ ॥ ayaṃ vāva loko hāukāraḥ vāyurhāikāraścandramā athakāraḥ । ātmehakāro'gnirīkāraḥ ॥ 1.13.1॥ āditya ūkāro nihava ekāro viśve devā auhoyikāraḥ prajapatirhiṃkāraḥ prāṇaḥ svaro'nnaṃ yā vāgvirāṭ ॥ 1.13.2॥ aniruktastrayodaśaḥ stobhaḥ saṃcaro huṃkāraḥ ॥ 1.13.3॥ dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etāmevam+sāmnāmupaniṣadaṃ vedopaniṣadaṃ vedeti ॥ 1.13.4॥ ॥ iti trayodaśaḥ khaṇḍaḥ ॥ ॥ iti prathamo'dhyāyaḥ ॥ ॥ dvitīyo'dhyāyaḥ ॥ ॥ prathamaḥ khaṇḍaḥ ॥ samastasya khalu sāmna upāsanam+ sādhu yatkhalu sādhu tatsāmetyācakṣate yadasādhu tadasāmeti ॥ 2.1.1॥ tadutāpyāhuḥ sāmnainamupāgāditi sādhunainamupāgādityeva tadāhurasāmnainamupāgādityasādhunainamupagādityeva tadāhuḥ ॥ 2.1.2॥ athotāpyāhuḥ sāma no bateti yatsādhu bhavati sādhu batetyeva tadāhurasāma no bateti yadasādhu bhavatyasādhu batetyeva tadāhuḥ ॥ 2.1.3॥ sa ya etadevaṃ vidvānasādhu sāmetyupāste'bhyāśo ha yadenam+ sādhavo dharmā ā ca gaccheyurupa ca nameyuḥ ॥ 2.1.4॥ ॥ iti prathamaḥ khaṇḍaḥ ॥ ॥ dvitīyaḥ khaṇḍaḥ ॥ lokeṣu pañcavidham+ sāmopāsīta pṛthivī hiṃkāraḥ । agniḥ prastāvo'ntarikṣamudgītha ādityaḥ pratihāro dyaurnidhanamityūrdhveṣu ॥ 2.2.1॥ athāvṛtteṣu dyaurhiṃkāra ādityaḥ prastāvo'ntarikṣamudgītho'gniḥ pratihāraḥ pṛthivī nidhanam ॥ 2.2.2॥ kalpante hāsmai lokā ūrdhvāścāvṛttāśca ya etadevaṃ vidvām+llokeṣu pañcavidhaṃ sāmopāste ॥ 2.2.3॥ ॥ iti dvitīyaḥ khaṇḍaḥ ॥ ॥ tṛtīyaḥ khaṇḍaḥ ॥ vṛṣṭau pañcavidham+ sāmopāsīta purovāto hiṃkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra udgṛhṇāti tannidhanam ॥ 2.3.1॥ varṣati hāsmai varṣayati ha ya etadevaṃ vidvānvṛṣṭau pañcavidham+sāmopāste ॥ 2.3.2॥ ॥ iti tṛtīyaḥ khaṇḍaḥ ॥ ॥ caturthaḥ khaṇḍaḥ ॥ sarvāsvapsu pañcavidham+sāmopāsīta megho yatsaṃplavate sa hiṃkāro yadvarṣati sa prastāvo yāḥ prācyaḥ syandante sa udgītho yāḥ pratīcyaḥ sa pratihāraḥ samudro nidhanam ॥ 2.4.1॥ na hāpsu praityapsumānbhavati ya etadevaṃ vidvānsarvāsvapsu pañcavidham+sāmopāste ॥ 2.4.2॥ ॥ iti caturthaḥ khaṇḍaḥ ॥ ॥ pañcamaḥ khaṇḍaḥ ॥ ṛtuṣu pañcavidham+ sāmopāsīta vasanto hiṃkāraḥ grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanam ॥ 2.5.1॥ kalpante hāsmā ṛtava ṛtumānbhavati ya etadevaṃ vidvānṛtuṣu pañcavidham+ sāmopāste ॥ 2.5.2॥ ॥ iti pañcamaḥ khaṇḍaḥ ॥ ॥ ṣaṣṭhaḥ khaṇḍaḥ ॥ paśuṣu pañcavidham+ sāmopāsītājā hiṃkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanam ॥ 2.6.1॥ bhavanti hāsya paśavaḥ paśumānbhavati ya etadevaṃ vidvānpaśuṣu pañcavidham+ sāmopāste ॥ 2.6.2॥ ॥ iti ṣaṣṭhaḥ khaṇḍaḥ ॥ ॥ saptamaḥ khaṇḍaḥ ॥ prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsīta prāṇo hiṃkāro vākprastāvaścakṣurudgīthaḥ śrotraṃ pratihāro mano nidhanaṃ parovarīyām+si vā etāni ॥ 2.7.1॥ parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṃ vidvānprāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsta iti tu pañcavidhasya ॥ 2.7.2॥ ॥ iti saptamaḥ khaṇḍaḥ ॥ ॥ aṣṭamaḥ khaṇḍaḥ ॥ atha saptavidhasya vāci saptavidham+ sāmopāsīta yatkiṃca vāco humiti sa hiṃkāro yatpreti sa prastāvo yadeti sa ādiḥ ॥ 2.8.1॥ yaduditi sa udgītho yatpratīti sa pratihāro yadupeti sa upadravo yannīti tannidhanam ॥ 2.8.2॥ dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etadevaṃ vidvānvāci saptavidham+ sāmopāste ॥ 2.8.3॥ ॥ iti aṣṭamaḥ khaṇḍaḥ ॥ ॥ navamaḥ khaṇḍaḥ ॥ atha khalvamumādityam+saptavidham+ sāmopāsīta sarvadā samastena sāma māṃ prati māṃ pratīti sarveṇa samastena sāma ॥ 2.9.1॥ tasminnimāni sarvāṇi bhūtānyanvāyattānīti vidyāttasya yatpurodayātsa hiṃkārastadasya paśavo'nvāyattāstasmātte hiṃ kurvanti hiṃkārabhājino hyetasya sāmnaḥ ॥ 2.9.2॥ atha yatprathamodite sa prastāvastadasya manuṣyā anvāyattāstasmātte prastutikāmāḥ praśam+sākāmāḥ prastāvabhājino hyetasya sāmnaḥ ॥ 2.9.3॥ atha yatsaṃgavavelāyām+ sa ādistadasya vayām+syanvāyattāni tasmāttānyantarikṣe'nārambaṇānyādāyātmānaṃ paripatantyādibhājīni hyetasya sāmnaḥ ॥ 2.9.4॥ atha yatsaṃpratimadhyaṃdine sa udgīthastadasya devā anvāyattāstasmātte sattamāḥ prājāpatyānāmudgīthabhājino hyetasya sāmnaḥ ॥ 2.9.5॥ atha yadūrdhvaṃ madhyaṃdinātprāgaparāhṇātsa pratihārastadasya garbhā anvāyattāstasmātte pratihṛtānāvapadyante pratihārabhājino hyetasya sāmnaḥ ॥ 2.9.6॥ atha yadūrdhvamaparāhṇātprāgastamayātsa upadravastadasyāraṇyā anvāyattāstasmātte puruṣaṃ dṛṣṭvā kakṣam+śvabhramityupadravantyupadravabhājino hyetasya sāmnaḥ ॥ 2.9.7॥ atha yatprathamāstamite tannidhanaṃ tadasya pitaro'nvāyattāstasmāttānnidadhati nidhanabhājino hyetasya sāmna evaṃ khalvamumādityam+ saptavidham+ sāmopāste ॥ 2.9.8॥ ॥ iti navamaḥ khaṇḍaḥ ॥ ॥ daśamaḥ khaṇḍaḥ ॥ atha khalvātmasaṃmitamatimṛtyu saptavidham+ sāmopāsīta hiṃkāra iti tryakṣaraṃ prastāva iti tryakṣaraṃ tatsamam ॥ 2.10.1॥ ādiriti dvyakṣaraṃ pratihāra iti caturakṣaraṃ tata ihaikaṃ tatsamam ॥ 2.10.2॥ udgītha iti tryakṣaramupadrava iti caturakṣaraṃ tribhistribhiḥ samaṃ bhavatyakṣaramatiśiṣyate tryakṣaraṃ tatsamam ॥ 2.10.3॥ nidhanamiti tryakṣaraṃ tatsamameva bhavati tāni ha vā etāni dvāvim+śatirakṣarāṇi ॥ 2.10.4॥ ekavim+śatyādityamāpnotyekavim+śo vā ito'sāvādityo dvāvim+śena paramādityājjayati tannākaṃ tadviśokam ॥ 2.10.5॥ āpnotī hādityasya jayaṃ paro hāsyādityajayājjayo bhavati ya etadevaṃ vidvānātmasaṃmitamatimṛtyu saptavidham+ sāmopāste sāmopāste ॥ 2.10.6॥ ॥ iti daśamaḥ khaṇḍaḥ ॥ ॥ ekādaśaḥ khaṇḍaḥ ॥ mano hiṃkāro vākprastāvaścakṣurudgīthaḥ śrotraṃ pratihāraḥ prāṇo nidhanametadgāyatraṃ prāṇeṣu protam ॥ 2.11.1॥ sa evametadgāyatraṃ prāṇeṣu protaṃ veda prāṇī bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā mahāmanāḥ syāttadvratam ॥ 2.11.2॥ ॥ iti ekadaśaḥ khaṇḍaḥ ॥ ॥ dvādaśaḥ khaṇḍaḥ ॥ abhimanthati sa hiṃkāro dhūmo jāyate sa prastāvo jvalati sa udgītho'ṅgārā bhavanti sa pratihāra upaśāmyati tannidhanam+ sam+śāmyati tannidhanametadrathaṃtaramagnau protam ॥ 2.12.1॥ sa ya evametadrathaṃtaramagnau protaṃ veda brahmavarcasyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na pratyaṅṅagnimācāmenna niṣṭhīvettadvratam ॥ 2.12.2॥ ॥ iti dvādaśaḥ khaṇḍaḥ ॥ ॥ trayodaśaḥ khaṇḍaḥ ॥ upamantrayate sa hiṃkāro jñapayate sa prastāvaḥ striyā saha śete sa udgīthaḥ prati strīṃ saha śete sa pratihāraḥ kālaṃ gacchati tannidhanaṃ pāraṃ gacchati tannidhanametadvāmadevyaṃ mithune protam ॥ 2.13.1॥ sa ya evametadvāmadevyaṃ mithune protaṃ veda mithunī bhavati mithunānmithunātprajāyate sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na kāṃcana pariharettadvratam ॥ 2.13.2॥ ॥ iti trayodaśaḥ khaṇḍaḥ ॥ ॥ caturdaśaḥ khaṇḍaḥ ॥ udyanhiṃkāra uditaḥ prastāvo madhyaṃdina udgītho'parāhṇaḥ pratihāro'staṃ yannidhanametadbṛhadāditye protam ॥ 2.14.1॥ sa ya evametadbṛhadāditye protaṃ veda tejasvyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā tapantaṃ na nindettadvratam ॥ 2.14.2॥ ॥ iti caturdaśaḥ khaṇḍaḥ ॥ ॥ pañcadaśaḥ khaṇḍaḥ ॥ abhrāṇi saṃplavante sa hiṃkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra udgṛhṇāti tannidhanametadvairūpaṃ parjanye protam ॥ 2.15.1॥ sa ya evametadvairūpaṃ parjanye protaṃ veda virūpām+śca surūpam+śca paśūnavarundhe sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā varṣantaṃ na nindettadvratam ॥ 2.15.2॥ ॥ iti pañcadaśaḥ khaṇḍaḥ ॥ ॥ ṣoḍaśaḥ khaṇḍaḥ ॥ vasanto hiṃkāro grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanametadvairājamṛtuṣu protam ॥ 2.16.1॥ sa ya evametadvairājamṛtuṣu protaṃ veda virājati prajayā paśubhirbrahmavarcasena sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyartūnna nindettadvratam ॥ 2.16.2॥ ॥ iti ṣoḍaśaḥ khaṇḍaḥ ॥ ॥ saptadaśaḥ khaṇḍaḥ ॥ pṛthivī hiṃkāro'ntarikṣaṃ prastāvo dyaurudgītho diśaḥ pratihāraḥ samudro nidhanametāḥ śakvaryo lokeṣu protāḥ ॥ 2.17.1॥ sa ya evametāḥ śakvaryo lokeṣu protā veda lokī bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā lokānna nindettadvratam ॥ 2.17.2॥ ॥ iti saptadaśaḥ khaṇḍaḥ ॥ ॥ aṣṭādaśaḥ khaṇḍaḥ ॥ ajā hiṃkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanametā revatyaḥ paśuṣu protāḥ ॥ 2.18.1॥ sa ya evametā revatyaḥ paśuṣu protā veda paśumānbhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā paśūnna nindettadvratam ॥ 2.18.2॥ ॥ iti aṣṭādaśaḥ khaṇḍaḥ ॥ ॥ ekonaviṃśaḥ khaṇḍaḥ ॥ loma hiṃkārastvakprastāvo mām+samudgīthosthi pratihāro majjā nidhanametadyajñāyajñīyamaṅgeṣu protam ॥ 2.19.1॥ sa ya evametadyajñāyajñīyamaṅgeṣu protaṃ vedāṅgī bhavati nāṅgena vihūrchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā saṃvatsaraṃ majjño nāśnīyāttadvrataṃ majjño nāśnīyāditi vā ॥ 2.19.2॥ ॥ iti ekonaviṃśaḥ khaṇḍaḥ ॥ ॥ viṃśaḥ khaṇḍaḥ ॥ agnirhiṃkāro vāyuḥ prastāva āditya udgītho nakṣatrāṇi pratihāraścandramā nidhanametadrājanaṃ devatāsu protam ॥ 2.20.1॥ sa ya evametadrājanaṃ devatāsu protaṃ vedaitāsāmeva devatānām+salokatām+sarṣṭitām+sāyujyaṃ gacchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā brāhmaṇānna nindettadvratam ॥ 2.20.2॥ ॥ iti viṃśaḥ khaṇḍaḥ ॥ ॥ ekaviṃśaḥ khaṇḍaḥ ॥ trayī vidyā hiṃkārastraya ime lokāḥ sa prastāvo'gnirvāyurādityaḥ sa udgītho nakṣatrāṇi vayām+si marīcayaḥ sa pratihāraḥ sarpā gandharvāḥ pitarastannidhanametatsāma sarvasminprotam ॥ 2.21.1॥ sa ya evametatsāma sarvasminprotaṃ veda sarvam+ ha bhavati ॥ 2.21.2॥ tadeṣa śloko yāni pañcadhā trīṇī trīṇi tebhyo na jyāyaḥ paramanyadasti ॥ 2.21.3॥ yastadveda sa veda sarvam+ sarvā diśo balimasmai haranti sarvamasmītyupāsita tadvrataṃ tadvratam ॥ 2.21.4॥ ॥ iti ekaviṃśaḥ khaṇḍaḥ ॥ ॥ dvāviṃśaḥ khaṇḍaḥ ॥ vinardi sāmno vṛṇe paśavyamityagnerudgītho'niruktaḥ prajāpaterniruktaḥ somasya mṛdu ślakṣṇaṃ vāyoḥ ślakṣṇaṃ balavadindrasya krauñcaṃ bṛhaspaterapadhvāntaṃ varuṇasya tānsarvānevopaseveta vāruṇaṃ tveva varjayet ॥ 2.22.1॥ amṛtatvaṃ devebhya āgāyānītyāgāyetsvadhāṃ pitṛbhya āśāṃ manuṣyebhyastṛṇodakaṃ paśubhyaḥ svargaṃ lokaṃ yajamānāyānnamātmana āgāyānītyetāni manasā dhyāyannapramattaḥ stuvīta ॥ 2.22.2॥ sarve svarā indrasyātmānaḥ sarva ūṣmāṇaḥ prajāpaterātmānaḥ sarve sparśā mṛtyorātmānastaṃ yadi svareṣūpālabhetendram+śaraṇaṃ prapanno'bhūvaṃ sa tvā prati vakṣyatītyenaṃ brūyāt ॥ 2.22.3॥ atha yadyenamūṣmasūpālabheta prajāpatim+śaraṇaṃ prapanno'bhūvaṃ sa tvā prati pekṣyatītyenaṃ brūyādatha yadyenam+ sparśeṣūpālabheta mṛtyum+ śaraṇaṃ prapanno'bhūvaṃ sa tvā prati dhakṣyatītyenaṃ brūyāt ॥ 2.22.4॥ sarve svarā ghoṣavanto balavanto vaktavyā indre balaṃ dadānīti sarva ūṣmāṇo'grastā anirastā vivṛtā vaktavyāḥ prajāpaterātmānaṃ paridadānīti sarve sparśā leśenānabhinihitā vaktavyā mṛtyorātmānaṃ pariharāṇīti ॥ 2.22.5॥ ॥ iti dvāviṃśaḥ khaṇḍaḥ ॥ ॥ trayoviṃśaḥ khaṇḍaḥ ॥ trayo dharmaskandhā yajño'dhyayanaṃ dānamiti prathamastapa eva dvitīyo brahmacāryācāryakulavāsī tṛtīyo'tyantamātmānamācāryakule'vasādayansarva ete puṇyalokā bhavanti brahmasam+stho'mṛtatvameti ॥ 2.23.1॥ prajāpatirlokānabhyatapattebhyo'bhitaptebhyastrayī vidyā saṃprāsravattāmabhyatapattasyā abhitaptāyā etānyakṣarāṇi saṃprāsrvanta bhūrbhuvaḥ svariti ॥ 2.23.2॥ tānyabhyatapattebhyo'bhitaptebhya oṃkāraḥ saṃprāsravattadyathā śaṅkunā sarvāṇi parṇāni saṃtṛṇṇānyevamoṃkāreṇa sarvā vāksaṃtṛṇṇoṃkāra evedam+ sarvamoṃkāra evedam+ sarvam ॥ 2.23.3॥ ॥ iti trayoviṃśaḥ khaṇḍaḥ ॥ ॥ caturviṃśaḥ khaṇḍaḥ ॥ brahmavādino vadanti yadvasūnāṃ prātaḥ savanam+ rudrāṇāṃ mādhyaṃdinam+ savanamādityānāṃ ca viśveṣāṃ ca devānāṃ tṛtīyasavanam ॥ 2.24.1॥ kva tarhi yajamānasya loka iti sa yastaṃ na vidyātkathaṃ kuryādatha vidvānkuryāt ॥ 2.24.2॥ purā prātaranuvākasyopākaraṇājjaghanena gārhapatyasyodāṅmukha upaviśya sa vāsavam+ sāmābhigāyati ॥ 2.24.3॥ lo3kadvāramapāvā3rṇū 33 paśyema tvā vayam+ rā 33333 hu 3 m ā 33 jyā 3 yo 3 ā 32111 iti ॥ 2.24.4॥ atha juhoti namo'gnaye pṛthivīkṣite lokakṣite lokaṃ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi ॥ 2.24.5॥ atra yajamānaḥ parastādāyuṣaḥ svāhāpajahi parighamityuktvottiṣṭhati tasmai vasavaḥ prātaḥsavanam+ saṃprayacchanti ॥ 2.24.6॥ purā mādhyaṃdinasya savanasyopākaraṇājjaghanenāgnīdhrīyasyodaṅmukha upaviśya sa raudram+sāmābhigāyati ॥ 2.24.7॥ lo3kadvāramapāvā3rṇū33 paśyema tvā vayaṃ vairā33333 hu3m ā33jyā 3yo3ā32111iti ॥ 2.24.8॥ atha juhoti namo vāyave'ntarikṣakṣite lokakṣite lokaṃ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi ॥ 2.24.9॥ atra yajamānaḥ parastādāyuṣaḥ svāhāpajahi parighamityuktvottiṣṭhati tasmai rudrā mādhyaṃdinam+savanam+saṃprayacchanti ॥ 2.24.10॥ purā tṛtīyasavanasyopākaraṇājjaghanenāhavanīyasyodaṅmukha upaviśya sa ādityam+sa vaiśvadevam+ sāmābhigāyati ॥ 2.24.11॥ lo3kadvāramapāvā3rṇū33paśyema tvā vayam+ svārā 33333 hu3m ā33 jyā3 yo3ā 32111 iti ॥ 2.24.12॥ ādityamatha vaiśvadevaṃ lo3kadvāramapāvā3rṇū33 paśyema tvā vayam+sāmrā33333 hu3m ā33 jyā3yo3ā 32111 iti ॥ 2.24.13॥ atha juhoti nama ādityebhyaśca viśvebhyaśca devebhyo divikṣidbhyo lokakṣidbhyo lokaṃ me yajamānāya vindata ॥ 2.24.14॥ eṣa vai yajamānasya loka etāsmyatra yajamānaḥ parastādāyuṣaḥ svāhāpahata parighamityuktvottiṣṭhati ॥ 2.24.15॥ tasmā ādityāśca viśve ca devāstṛtīyasavanam+ saṃprayacchantyeṣa ha vai yajñasya mātrāṃ veda ya evaṃ veda ya evaṃ veda ॥ 2.24.16॥ ॥ iti caturviṃśaḥ khaṇḍaḥ ॥ ॥ iti dvitīyo'dhyāyaḥ ॥ ॥ tṛtīyo'dhyāyaḥ ॥ ॥ prathamaḥ khaṇḍaḥ ॥ asau vā ādityo devamadhu tasya dyaureva tiraścīnavam+śo'ntarikṣamapūpo marīcayaḥ putrāḥ ॥ 3.1.1॥ tasya ye prāñco raśmayastā evāsya prācyo madhunāḍyaḥ । ṛca eva madhukṛta ṛgveda eva puṣpaṃ tā amṛtā āpastā vā etā ṛcaḥ ॥ 3.1.2॥ etamṛgvedamabhyatapam+stasyābhitaptasya yaśasteja indriyaṃ vīryamannādyam+raso'jāyata ॥ 3.1.3॥ tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya rohitam+rūpam ॥ 3.1.4॥ ॥ iti prathamaḥ khaṇḍaḥ ॥ ॥ dvitīyaḥ khaṇḍaḥ ॥ atha ye'sya dakṣiṇā raśmayastā evāsya dakṣiṇā madhunāḍyo yajūm+ṣyeva madhukṛto yajurveda eva puṣpaṃ tā amṛta āpaḥ ॥ 3.2.1॥ tāni vā etāni yajūm+ṣyetaṃ yajurvedamabhyatapam+stasyābhitaptasya yaśasteja indriyaṃ vīryamannādyam+rasojāyata ॥ 3.2.2॥ tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya śuklam+ rūpam ॥ 3.2.3॥ ॥ iti dvitīyaḥ khaṇḍaḥ ॥ ॥ tṛtīyaḥ khaṇḍaḥ ॥ atha ye'sya pratyañco raśmayastā evāsya pratīcyo madhunāḍyaḥ sāmānyeva madhukṛtaḥ sāmaveda eva puṣpaṃ tā amṛtā āpaḥ ॥ 3.3.1॥ tāni vā etāni sāmānyetam+ sāmavedamabhyatapam+stasyābhitaptasya yaśasteja indriyaṃ vīryamannādyam+raso'jāyata ॥ 3.3.2॥ tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya kṛṣṇam+rūpam ॥ 3.3.3॥ ॥ iti tṛtīyaḥ khaṇḍaḥ ॥ ॥ caturthaḥ khaṇḍaḥ ॥ atha ye'syodañco raśmayastā evāsyodīcyo madhunāḍyo'tharvāṅgirasa eva madhukṛta itihāsapurāṇaṃ puṣpaṃ tā amṛtā āpaḥ ॥ 3.4.1॥ te vā ete'tharvāṅgirasa etaditihāsapūrāṇamabhyatapam+ stasyābhitaptasya yaśasteja indriyāṃ vīryamannādyam+raso'jāyata ॥ 3.4.2॥ tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya paraṃ kṛṣṇam+rūpam ॥ 3.4.3॥ ॥ iti caturthaḥ khaṇḍaḥ ॥ ॥ pañcamaḥ khaṇḍaḥ ॥ atha ye'syordhvā raśmayastā evāsyordhvā madhunāḍyo guhyā evādeśā madhukṛto brahmaiva puṣpaṃ tā amṛtā āpaḥ ॥ 3.5.1॥ te vā ete guhyā ādeśā etadbrahmābhyatapam+ stasyābhitaptasya yaśasteja indriyaṃ vīryamannādyam+raso'jāyata ॥ 3.5.2॥ tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya madhye kṣobhata iva ॥ 3.5.3॥ te vā ete rasānām+rasā vedā hi rasāsteṣāmete rasāstāni vā etānyamṛtānāmamṛtāni vedā hyamṛtāsteṣāmetānyamṛtāni ॥ 3.5.4॥ ॥ iti pañcamaḥ khaṇḍaḥ ॥ ॥ ṣaṣṭhaḥ khaṇḍaḥ ॥ tadyatprathamamamṛtaṃ tadvasava upajīvantyagninā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti ॥ 3.6.1॥ ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti ॥ 3.6.2॥ sa ya etadevamamṛtaṃ veda vasūnāmevaiko bhūtvāgninaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa ya etadeva rūpamabhisaṃviśatyetasmādrūpādudeti ॥ 3.6.3॥ sa yāvadādityaḥ purastādudetā paścādastametā vasūnāmeva tāvadādhipatyam+svārājyaṃ paryetā ॥ 3.6.4॥ ॥ iti ṣaṣṭhaḥ khaṇḍaḥ ॥ ॥ saptamaḥ khaṇḍaḥ ॥ atha yaddvitīyamamṛtaṃ tadrudrā upajīvantīndreṇa mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti ॥ 3.7.1॥ ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti ॥ 3.7.2॥ sa ya etadevamamṛtaṃ veda rudrāṇāmevaiko bhūtvendreṇaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti ॥ 3.7.3॥ sa yāvadādityaḥ purastādudetā paścādastametā dvistāvaddakṣiṇata udetottarato'stametā rudrāṇāmeva tāvadādhipatyam+svārājyaṃ paryetā ॥ 3.7.4॥ ॥ iti saptamaḥ khaṇḍaḥ ॥ ॥ aṣṭamaḥ khaṇḍaḥ ॥ atha yattṛtīyamamṛtaṃ tadādityā upajīvanti varuṇena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti ॥ 3.8.1॥ ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti ॥ 3.8.2॥ sa ya etadevamamṛtaṃ vedādityānāmevaiko bhūtvā varuṇenaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti ॥ 3.8.3॥ sa yāvadādityo dakṣiṇata udetottarato'stametā dvistāvatpaścādudetā purastādastametādityānāmeva tāvadādhipatyam+svārājyaṃ paryetā ॥ 3.8.4॥ ॥ iti aṣṭamaḥ khaṇḍaḥ ॥ ॥ navamaḥ khaṇḍaḥ ॥ atha yaccaturthamamṛtaṃ tanmaruta upajīvanti somena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti ॥ 3.9.1॥ ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti ॥ 3.9.2॥ sa ya etadevamamṛtaṃ veda marutāmevaiko bhūtvā somenaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti ॥ 3.9.3॥ sa yāvadādityaḥ paścādudetā purastādastametā dvistāvaduttarata udetā dakṣiṇato'stametā marutāmeva tāvadādhipatyam+svārājyaṃ paryetā ॥ 3.9.4॥ ॥ iti navamaḥ khaṇḍaḥ ॥ ॥ daśamaḥ khaṇḍaḥ ॥ atha yatpañcamamamṛtaṃ tatsādhyā upajīvanti brahmaṇā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti ॥ 3.10.1॥ ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti ॥ 3.10.2॥ sa ya etadevamamṛtaṃ veda sādhyānāmevaiko bhūtvā brahmaṇaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti ॥ 3.10.3॥ sa yāvadāditya uttarata udetā dakṣiṇato'stametā dvistāvadūrdhvaṃ udetārvāgastametā sādhyānāmeva tāvadādhipatyam+svārājyaṃ paryetā ॥ 3.10.4॥ ॥ iti daśamaḥ khaṇḍaḥ ॥ ॥ ekādaśaḥ khaṇḍaḥ ॥ atha tata ūrdhva udetya naivodetā nāstametaikala eva madhye sthātā tadeṣa ślokaḥ ॥ 3.11.1॥ na vai tatra na nimloca nodiyāya kadācana । devāstenāham+satyena mā virādhiṣi brahmaṇeti ॥ 3.11.2॥ na ha vā asmā udeti na nimlocati sakṛddivā haivāsmai bhavati ya etāmevaṃ brahmopaniṣadaṃ veda ॥ 3.11.3॥ taddhaitadbrahmā prajāpataya uvāca prajāpatirmanave manuḥ prajābhyastaddhaitaduddālakāyāruṇaye jyeṣṭhāya putrāya pitā brahma provāca ॥ 3.11.4॥ idaṃ vāva tajjyeṣṭhāya putrāya pitā brahma prabrūyātpraṇāyyāya vāntevāsine ॥ 3.11.5॥ nānyasmai kasmaicana yadyapyasmā imāmadbhiḥ parigṛhītāṃ dhanasya pūrṇāṃ dadyādetadeva tato bhūya ityetadeva tato bhūya iti ॥ 3.11.6॥ ॥ iti ekādaśaḥ khaṇḍaḥ ॥ ॥ dvādaśaḥ khaṇḍaḥ ॥ gāyatrī vā īdam+ sarvaṃ bhūtaṃ yadidaṃ kiṃ ca vāgvai gāyatrī vāgvā idam+ sarvaṃ bhūtaṃ gāyati ca trāyate ca ॥ 3.12.1॥ yā vai sā gāyatrīyaṃ vāva sā yeyaṃ pṛthivyasyām+ hīdam+ sarvaṃ bhūtaṃ pratiṣṭhitametāmeva nātiśīyate ॥ 3.12.2॥ yā vai sā pṛthivīyaṃ vāva sā yadidamasminpuruṣe śarīramasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante ॥ 3.12.3॥ yadvai tatpuruṣe śarīramidaṃ vāva tadyadidamasminnantaḥ puruṣe hṛdayamasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante ॥ 3.12.4॥ saiṣā catuṣpadā ṣaḍvidhā gāyatrī tadetadṛcābhyanūktam ॥ 3.12.5॥ tāvānasya mahimā tato jyāyām+śca pūruṣaḥ । pādo'sya sarvā bhūtāni tripādasyāmṛtaṃ divīti ॥ 3.12.6॥ yadvai tadbrahmetīdaṃ vāva tadyoyaṃ bahirdhā puruṣādākāśo yo vai sa bahirdhā puruṣādākāśaḥ ॥ 3.12.7॥ ayaṃ vāva sa yo'yamantaḥ puruṣa akāśo yo vai so'ntaḥ puruṣa ākāśaḥ ॥ 3.12.8॥ ayaṃ vāva sa yo'yamantarhṛdaya ākāśastadetatpūrṇamapravarti pūrṇamapravartinīm+śriyaṃ labhate ya evaṃ veda ॥ 3.12.9॥ ॥ iti dvādaśaḥ khaṇḍaḥ ॥ ॥ trayodaśaḥ khaṇḍaḥ ॥ tasya ha vā etasya hṛdayasya pañca devasuṣayaḥ sa yo'sya prāṅsuṣiḥ sa prāṇastaccakṣuḥ sa ādityastadetattejo'nnādyamityupāsīta tejasvyannādo bhavati ya evaṃ veda ॥ 3.13.1॥ atha yo'sya dakṣiṇaḥ suṣiḥ sa vyānastacchrotram+ sa candramāstadetacchrīśca yaśaścetyupāsīta śrīmānyaśasvī bhavati ya evaṃ veda ॥ 3.13.2॥ atha yo'sya pratyaṅsuṣiḥ so'pānaḥ sā vākso'gnistadetadbrahmavarcasamannādyamityupāsīta brahmavarcasyannādo bhavati ya evaṃ veda ॥ 3.13.3॥ atha yo'syodaṅsuṣiḥ sa samānastanmanaḥ sa parjanyastadetatkīrtiśca vyuṣṭiścetyupāsīta kīrtimānvyuṣṭimānbhavati ya evaṃ veda ॥ 3.13.4॥ atha yo'syordhvaḥ suṣiḥ sa udānaḥ sa vāyuḥ sa ākāśastadetadojaśca mahaścetyupāsītaujasvī mahasvānbhavati ya evaṃ veda ॥ 3.13.5॥ te vā ete pañca brahmapuruṣāḥ svargasya lokasya dvārapāḥ sa ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānvedāsya kule vīro jāyate pratipadyate svargaṃ lokaṃ ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānveda ॥ 3.13.6॥ atha yadataḥ paro divo jyotirdīpyate viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣvanuttameṣūttameṣu lokeṣvidaṃ vāva tadyadidamasminnantaḥ puruṣe jyotiḥ ॥ 3.13.7॥ tasyaiṣā dṛṣṭiryatritadasmiñcharīre sam+sparśenoṣṇimānaṃ vijānāti tasyaiṣā śrutiryatraitatkarṇāvapigṛhya ninadamiva nadathurivāgneriva jvalata upaśṛṇoti tadetaddṛṣṭaṃ ca śrutaṃ cetyupāsīta cakṣuṣyaḥ śruto bhavati ya evaṃ veda ya evaṃ veda ॥ 3.13.8॥ ॥ iti trayodaśaḥ khaṇḍaḥ ॥ ॥ caturdaśaḥ khaṇḍaḥ ॥ sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta । atha khalu kratumayaḥ puruṣo yathākraturasmim+lloke puruṣo bhavati tathetaḥ pretya bhavati sa kratuṃ kurvīta ॥ 3.14.1॥ manomayaḥ prāṇaśarīro bhārūpaḥ satyasaṃkalpa ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyatto'vākyanādaraḥ ॥ 3.14.2॥ eṣa ma ātmāntarhṛdaye'ṇīyānvrīhervā yavādvā sarṣapādvā śyāmākādvā śyāmākataṇḍulādvaiṣa ma ātmāntarhṛdaye jyāyānpṛthivyā jyāyānantarikṣājjyāyāndivo jyāyānebhyo lokebhyaḥ ॥ 3.14.3॥ sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyātto'vākyanādara eṣa ma ātmāntarhṛdaya etadbrahmaitamitaḥ pretyābhisaṃbhavitāsmīti yasya syādaddhā na vicikitsāstīti ha smāha śāṇḍilyaḥ śāṇḍilyaḥ ॥ 3.14.4॥ ॥ iti caturdaśaḥ khaṇḍaḥ ॥ ॥ pañcadaśaḥ khaṇḍaḥ ॥ antarikṣodaraḥ kośo bhūmibudhno na jīryati diśo hyasya sraktayo dyaurasyottaraṃ bilam+ sa eṣa kośo vasudhānastasminviśvamidam+ śritam ॥ 3.15.1॥ tasya prācī digjuhūrnāma sahamānā nāma dakṣiṇā rājñī nāma pratīcī subhūtā nāmodīcī tāsāṃ vāyurvatsaḥ sa ya etamevaṃ vāyuṃ diśāṃ vatsaṃ veda na putrarodam+ roditi so'hametamevaṃ vāyuṃ diśāṃ vatsaṃ veda mā putrarodam+rudam ॥ 3.15.2॥ ariṣṭaṃ kośaṃ prapadye'munāmunāmunā prāṇaṃ prapadye'munāmunāmunā bhūḥ prapadye'munāmunāmunā bhuvaḥ prapadye'munāmunāmunā svaḥ prapadye'munāmunāmunā ॥ 3.15.3॥ sa yadavocaṃ prāṇaṃ prapadya iti prāṇo vā idam+ sarvaṃ bhūtaṃ yadidaṃ kiṃca tameva tatprāpatsi ॥ 3.15.4॥ atha yadavocaṃ bhūḥ prapadya iti pṛthivīṃ prapadye'ntarikṣaṃ prapadye divaṃ prapadya ityeva tadavocam ॥ 3.15.5॥ atha yadavocaṃ bhuvaḥ prapadya ityagniṃ prapadye vāyuṃ prapadya ādityaṃ prapadya ityeva tadavocam ॥ 3.15.6॥ atha yadavocam+svaḥ prapadya ityṛgvedaṃ prapadye yajurvedaṃ prapadye sāmavedaṃ prapadya ityeva tadavocaṃ tadavocam ॥ 3.15.7॥ ॥ iti pañcadaśaḥ khaṇḍaḥ ॥ ॥ ṣoḍaśaḥ khaṇḍaḥ ॥ puruṣo vāva yajñastasya yāni caturvim+śati varṣāṇi tatprātaḥsavanaṃ caturvim+śatyakṣarā gāyatrī gāyatraṃ prātaḥsavanaṃ tadasya vasavo'nvāyattāḥ prāṇā vāva vasava ete hīdam+sarvaṃ vāsayanti ॥ 3.16.1॥ taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā vasava idaṃ me prātaḥsavanaṃ mādhyaṃdinam+savanamanusaṃtanuteti māhaṃ prāṇānāṃ vasūnāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati ॥ 3.16.2॥ atha yāni catuścatvārim+śadvarṣāṇi tanmādhyaṃdinam+ savanaṃ catuścatvārim+śadakṣarā triṣṭuptraiṣṭubhaṃ mādhyaṃdinam+savanaṃ tadasya rudrā anvāyattāḥ prāṇā vāva rudrā ete hīdam+sarvam+rodayanti ॥ 3.16.3॥ taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā rudrā idaṃ me mādhyaṃdinam+savanaṃ tṛtīyasavanamanusaṃtanuteti māhaṃ prāṇānām+rudrāṇāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati ॥ 3.16.4॥ atha yānyaṣṭācatvārim+śadvarṣāṇi tattṛtīyasavanamaṣṭācatvārim+śadakṣarā jagatī jāgataṃ tṛtīyasavanaṃ tadasyādityā anvāyattāḥ prāṇā vāvādityā ete hīdam+sarvamādadate ॥ 3.16.5॥ taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā adityā idaṃ me tṛtīyasavanamāyuranusaṃtanuteti māhaṃ prāṇānāmādityānāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado haiva bhavati ॥ 3.16.6॥ etaddha sma vai tadvidvānāha mahidāsa aitareyaḥ sa kiṃ ma etadupatapasi yo'hamanena na preṣyāmīti sa ha ṣoḍaśaṃ varṣaśatamajīvatpra ha ṣoḍaśaṃ varṣaśataṃ jīvati ya evaṃ veda ॥ 3.16.7॥ ॥ iti ṣoḍaśaḥ khaṇḍaḥ ॥ ॥ saptadaśaḥ khaṇḍaḥ ॥ sa yadaśiśiṣati yatpipāsati yanna ramate tā asya dīkṣāḥ ॥ 3.17.1॥ atha yadaśnāti yatpibati yadramate tadupasadaireti ॥ 3.17.2॥ atha yaddhasati yajjakṣati yanmaithunaṃ carati stutaśastraireva tadeti ॥ 3.17.3॥ atha yattapo dānamārjavamahim+sā satyavacanamiti tā asya dakṣiṇāḥ ॥ 3.17.4॥ tasmādāhuḥ soṣyatyasoṣṭeti punarutpādanamevāsya tanmaraṇamevāvabhṛthaḥ ॥ 3.17.5॥ taddhaitadghor āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovācāpipāsa eva sa babhūva so'ntavelāyāmetattrayaṃ pratipadyetākṣitamasyacyutamasi prāṇasam+śitamasīti tatraite dve ṛcau bhavataḥ ॥ 3.17.6॥ āditpratnasya retasaḥ । udvayaṃ tamasaspari jyotiḥ paśyanta uttaram+svaḥ paśyanta uttaraṃ devaṃ devatrā sūryamaganma jyotiruttamamiti jyotiruttamamiti ॥ 3.17.7॥ ॥ iti saptadaśaḥ khaṇḍaḥ ॥ ॥ aṣṭādaśaḥ khaṇḍaḥ ॥ mano brahmetyupāsītetyadhyātmamathādhidaivatamākāśo brahmetyubhayamādiṣṭaṃ bhavatyadhyātmaṃ cādhidaivataṃ ca ॥ 3.18.1॥ tadetaccatuṣpādbrahma vākpādaḥ prāṇaḥ pādaścakṣuḥ pādaḥ śrotraṃ pāda ityadhyātmamathādhidaivatamagniḥ pādo vāyuḥ pādā adityaḥ pādo diśaḥ pāda ityubhayamevādiṣṭaṃ bhavatyadhyātmaṃ caivādhidaivataṃ ca ॥ 3.18.2॥ vāgeva brahmaṇaścaturthaḥ pādaḥ so'gninā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda ॥ 3.18.3॥ prāṇa eva brahmaṇaścaturthaḥ pādaḥ sa vāyunā jyotiṣā bhāti ca tapati c bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda ॥ 3.18.4॥ cakṣureva brahmaṇaścaturthaḥ pādaḥ sa ādityena jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda ॥ 3.18.5॥ śrotrameva brahmaṇaścaturthaḥ pādaḥ sa digbhirjyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda ya evaṃ veda ॥ 3.18.6॥ ॥ iti aṣṭādaśaḥ khaṇḍaḥ ॥ ॥ ekonaviṃśaḥ khaṇḍaḥ ॥ ādityo brahmetyādeśastasyopavyākhyānamasadevedamagra āsīt । tatsadāsīttatsamabhavattadāṇḍaṃ niravartata tatsaṃvatsarasya mātrāmaśayata tannirabhidyata te āṇḍakapāle rajataṃ ca suvarṇaṃ cābhavatām ॥ 3.19.1॥ tadyadrajatam+ seyaṃ pṛthivī yatsuvarṇam+ sā dyauryajjarāyu te parvatā yadulbam+ samegho nīhāro yā dhamanayastā nadyo yadvāsteyamudakam+ sa samudraḥ ॥ 3.19.2॥ atha yattadajāyata so'sāvādityastaṃ jāyamānaṃ ghoṣā ulūlavo'nūdatiṣṭhantsarvāṇi ca bhūtāni sarve ca kāmāstasmāttasyodayaṃ prati pratyāyanaṃ prati ghoṣā ulūlavo'nūttiṣṭhanti sarvāṇi ca bhūtāni sarve ca kāmāḥ ॥ 3.19.3॥ sa ya etamevaṃ vidvānādityaṃ brahmetyupāste'bhyāśo ha yadenam+ sādhavo ghoṣā ā ca gaccheyurupa ca nimreḍerannimreḍeran ॥ 3.19.4॥ ॥ iti ekonaviṃśaḥ khaṇḍaḥ ॥ ॥ iti tṛtīyo'dhyāyaḥ ॥ ॥ caturtho'dhyāyaḥ ॥ ॥ prathamaḥ khaṇḍaḥ ॥ jānaśrutirha pautrāyaṇaḥ śraddhādeyo bahudāyī bahupākya āsa sa ha sarvata āvasathānmāpayāṃcakre sarvata eva me'nnamatsyantīti ॥ 4.1.1॥ atha ham+sā niśāyāmatipetustaddhaivam+ ham+ soham+ samabhyuvāda ho ho'yi bhallākṣa bhallākṣa jānaśruteḥ pautrāyaṇasya samaṃ divā jyotirātataṃ tanmā prasāṅkṣī stattvā mā pradhākṣīriti ॥ 4.1.2॥ tamu ha paraḥ pratyuvāca kamvara enametatsantam+ sayugvānamiva raikvamāttheti yo nu katham+ sayugvā raikva iti ॥ 4.1.3॥ yathā kṛtāyavijitāyādhareyāḥ saṃyantyevamenam+ sarvaṃ tadabhisamaiti yatkiṃca prajāḥ sādhu kurvanti yastadveda yatsa veda sa mayaitadukta iti ॥ 4.1.4॥ tadu ha jānaśrutiḥ pautrāyaṇa upaśuśrāva sa ha saṃjihāna eva kṣattāramuvācāṅgāre ha sayugvānamiva raikvamāttheti yo nu katham+ sayugvā raikva iti ॥ 4.1.5॥ yathā kṛtāyavijitāyādhareyāḥ saṃyantyevamenam+ sarvaṃ tadabhisamaiti yatkiṃca prajāḥ sādhu kurvanti yastadveda yatsa veda sa mayaitadukta iti ॥ 4.1.6॥ sa ha kṣattānviṣya nāvidamiti pratyeyāya tam+ hovāca yatrāre brāhmaṇasyānveṣaṇā tadenamarccheti ॥ 4.1.7॥ so'dhastācchakaṭasya pāmānaṃ kaṣamāṇamupopaviveśa tam+ hābhyuvāda tvaṃ nu bhagavaḥ sayugvā raikva ityaham+ hyarā3 iti ha pratijajñe sa ha kṣattāvidamiti pratyeyāya ॥ 4.1.8 ॥ ॥ iti prathamaḥ khaṇḍaḥ ॥ ॥ dvitīyaḥ khaṇḍaḥ ॥ tadu ha jānaśrutiḥ pautrāyaṇaḥ ṣaṭśatāni gavāṃ niṣkamaśvatarīrathaṃ tadādāya praticakrame tam+ hābhyuvāda ॥ 4.2.1॥ raikvemāni ṣaṭśatāni gavāmayaṃ niṣko'yamaśvatarīratho'nu ma etāṃ bhagavo devatām+ śādhi yāṃ devatāmupāssa iti ॥ 4.2.2॥ tamu ha paraḥ pratyuvācāha hāretvā śūdra tavaiva saha gobhirastviti tadu ha punareva jānaśrutiḥ pautrāyaṇaḥ sahasraṃ gavāṃ niṣkamaśvatarīrathaṃ duhitaraṃ tadādāya praticakrame ॥ 4.2.3॥ tam+ hābhyuvāda raikvedam+ sahasraṃ gavāmayaṃ niṣko'yamaśvatarīratha iyaṃ jāyāyaṃ grāmo yasminnāsse'nveva mā bhagavaḥ śādhīti ॥ 4.2.4 ॥ tasyā ha mukhamupodgṛhṇannuvācājahāremāḥ śūdrānenaiva mukhenālāpayiṣyathā iti te haite raikvaparṇā nāma mahāvṛṣeṣu yatrāsmā uvāsa sa tasmai hovāca ॥ 4.2.5 ॥ ॥ iti dvitīyaḥ khaṇḍaḥ ॥ ॥ tṛtīyaḥ khaṇḍaḥ ॥ vāyurvāva saṃvargo yadā vā agnirudvāyati vāyumevāpyeti yadā sūryo'stameti vāyumevāpyeti yadā candro'stameti vāyumevāpyeti ॥ 4.3.1॥ yadāpa ucchuṣyanti vāyumevāpiyanti vāyurhyevaitānsarvānsaṃvṛṅkta ityadhidaivatam ॥ 4.3.2॥ athādhyātmaṃ prāṇo vāva saṃvargaḥ sa yadā svapiti prāṇameva vāgapyeti prāṇaṃ cakṣuḥ prāṇam+ śrotraṃ prāṇaṃ manaḥ prāṇo hyevaitānsarvānsaṃvṛṅkta iti ॥ 4.3.3॥ tau vā etau dvau samvargau vāyureva deveṣu prāṇaḥ prāṇeṣu ॥ 4.3.4॥ atha ha śaunakaṃ ca kāpeyamabhipratāriṇaṃ ca kākṣaseniṃ pariviṣyamāṇau brahmacārī bibhikṣe tasmā u ha na dadatuḥ ॥ 4.3.5॥ sa hovāca mahātmanaścaturo deva ekaḥ kaḥ sa jagāra bhuvanasya gopāstaṃ kāpeya nābhipaśyanti martyā abhipratārinbahudhā vasantaṃ yasmai vā etadannaṃ tasmā etanna dattamiti ॥ 4.3.6॥ tadu ha śaunakaḥ kāpeyaḥ pratimanvānaḥ pratyeyāyātmā devānāṃ janitā prajānām+ hiraṇyadam+ṣṭro babhaso'nasūrirmahāntamasya mahimānamāhuranadyamāno yadanannamattīti vai vayaṃ brahmacārinnedamupāsmahe dattāsmai bhikṣāmiti ॥ 4.3.7॥ tasma u ha daduste vā ete pañcānye pañcānye daśa santastatkṛtaṃ tasmātsarvāsu dikṣvannameva daśa kṛtam+ saiṣā virāḍannādī tayedam+ sarvaṃ dṛṣṭam+ sarvamasyedaṃ dṛṣṭaṃ bhavatyannādo bhavati ya evaṃ veda ya evaṃ veda ॥ 4.3.8॥ ॥ iti tṛtīyaḥ khaṇḍaḥ ॥ ॥ caturthaḥ khaṇḍaḥ ॥ satyakāmo ha jābālo jabālāṃ mātaramāmantrayāṃcakre brahmacaryaṃ bhavati vivatsyāmi kiṃgotro nvahamasmīti ॥ 4.4.1॥ sā hainamuvāca nāhametadveda tāta yadgotrastvamasi bahvahaṃ carantī paricāriṇī yauvane tvāmalabhe sāhametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi satyakāmo nāma tvamasi sa satyakāma eva jābālo bravīthā iti ॥ 4.4.2॥ sa ha hāridrumataṃ gautamametyovāca brahmacaryaṃ bhagavati vatsyāmyupeyāṃ bhagavantamiti ॥ 4.4.3॥ tam+ hovāca kiṃgotro nu somyāsīti sa hovāca nāhametadveda bho yadgotro'hamasmyapṛcchaṃ mātaram+ sā mā pratyabravīdbahvahaṃ carantī paricariṇī yauvane tvāmalabhe sāhametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi satyakāmo nāma tvamasīti so'ham+ satyakāmo jābālo'smi bho iti ॥ 4.4.4॥ tam+ hovāca naitadabrāhmaṇo vivaktumarhati samidham+ somyāharopa tvā neṣye na satyādagā iti tamupanīya kṛśānāmabalānāṃ catuḥśatā gā nirākṛtyovācemāḥ somyānusaṃvrajeti tā abhiprasthāpayannuvāca nāsahasreṇāvarteyeti sa ha varṣagaṇaṃ provāsa tā yadā sahasram+ saṃpeduḥ ॥ 4.4.5॥ ॥ iti caturthaḥ khaṇḍaḥ ॥ ॥ pañcamaḥ khaṇḍaḥ ॥ atha hainamṛṣabho'bhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva prāptāḥ somya sahasram+ smaḥ prāpaya na ācāryakulam ॥ 4.5.1॥ brahmaṇaśca te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovāca prācī dikkalā pratīcī dikkalā dakṣiṇā dikkalodīcī dikkalaiṣa vai somya catuṣkalaḥ pādo brahmaṇaḥ prakāśavānnāma ॥ 4.5.2॥ sa ya etamevaṃ vidvām+ścatuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavānityupāste prakāśavānasmim+lloke bhavati prakāśavato ha lokāñjayati ya etamevaṃ vidvām+ścatuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavānityupāste ॥ 4.5.3॥ ॥ iti pañcamaḥ khaṇḍaḥ ॥ ॥ ṣaṣṭhaḥ khaṇḍaḥ ॥ agniṣṭe pādaṃ vakteti sa ha śvobhūte ga ābhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa ॥ 4.6.1॥ tamagnirabhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva ॥ 4.6.2॥ brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovāca pṛthivī kalāntarikṣaṃ kalā dyauḥ kalā samudraḥ kalaiṣa vai somya catuṣkalaḥ pādo brahmaṇo'nantavānnāma ॥ 4.6.3॥ sa ya etamevaṃ vidvām+ścatuṣkalaṃ pādaṃ brahmaṇo'nantavānityupāste'nantavānasmim+lloke bhavatyanantavato ha lokāñjayati ya etamevaṃ vidvām+ścatuṣkalaṃ pādaṃ brahmaṇo'nantavānityupāste ॥ 4.6.4॥ ॥ iti ṣaṣṭhaḥ khaṇḍaḥ ॥ ॥ saptamaḥ khaṇḍaḥ ॥ ham+saste pādaṃ vakteti sa ha śvobhūte gā abhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa ॥ 4.7.1॥ tam+ham+sa upanipatyābhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva ॥ 4.7.2॥ brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovācāgniḥ kalā sūryaḥ kalā candraḥ kalā vidyutkalaiṣa vai somya catuṣkalaḥ pādo brahmaṇo jyotiṣmānnāma ॥ 4.7.3॥ sa ya etamevaṃ vidvām+ścatuṣkalaṃ pādaṃ brahmaṇo jyotiṣmānityupāste jyotiṣmānasmim+lloke bhavati jyotiṣmato ha lokāñjayati ya etamevaṃ vidvām+ścatuṣkalaṃ pādaṃ brahmaṇo jyotiṣmānityupāste ॥ 4.7.4॥ ॥ iti saptamaḥ khaṇḍaḥ ॥ ॥ aṣṭamaḥ khaṇḍaḥ ॥ madguṣṭe pādaṃ vakteti sa ha śvobhūte gā abhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa ॥ 4.8.1॥ taṃ madgurupanipatyābhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva ॥ 4.8.2॥ brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovāca prāṇaḥ kalā cakṣuḥ kalā śrotraṃ kalā manaḥ kalaiṣa vai somya catuṣkalaḥ pādo brahmaṇa āyatanavānnāma ॥ 4.8.3॥ sa yai etamevaṃ vidvām+ścatuṣkalaṃ pādaṃ brahmaṇa āyatanavānityupāsta āyatanavānasmim+lloke bhavatyāyatanavato ha lokāñjayati ya etamevaṃ vidvām+ścatuṣkalaṃ pādaṃ brahmaṇa āyatanavānityupāste ॥ 4.8.4॥ ॥ iti aṣṭamaḥ khaṇḍaḥ ॥ ॥ navamaḥ khaṇḍaḥ ॥ prāpa hācaryakulaṃ tamācaryo'bhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva ॥ 4.9.1॥ brahmavidiva vai somya bhāsi ko nu tvānuśaśāsetyanye manuṣyebhya iti ha pratijajñe bhagavām+stveva me kāme brūyāt ॥ 4.9.2॥ śrutam+hyeva me bhagavaddṛśebhya ācāryāddhaiva vidyā viditā sādhiṣṭhaṃ prāpatīti tasmai haitadevovācātra ha na kiṃcana vīyāyeti vīyāyeti ॥ 4.9.3॥ ॥ iti navamaḥ khaṇḍaḥ ॥ ॥ daśamaḥ khaṇḍaḥ ॥ upakosalo ha vai kāmalāyanaḥ satyakāme jābāle brahmacāryamuvāsa tasya ha dvādaśa vārṣāṇyagnīnparicacāra sa ha smānyānantevāsinaḥ samāvartayam+staṃ ha smaiva na samāvartayati ॥ 4.10.1॥ taṃ jāyovāca tapto brahmacārī kuśalamagnīnparicacārīnmā tvāgnayaḥ paripravocanprabrūhyasmā iti tasmai hāprocyaiva pravāsāṃcakre ॥ 4.10.2॥ sa ha vyādhinānaśituṃ dadhre tamācāryajāyovāca brahmacārinnaśāna kiṃ nu nāśnāsīti sa hovāca bahava ime'sminpuruṣe kāmā nānātyayā vyādhībhiḥ pratipūrṇo'smi nāśiṣyāmīti ॥ 4.10.3॥ atha hāgnayaḥ samūdire tapto brahmacārī kuśalaṃ naḥ paryacārīddhantāsmai prabravāmeti tasmai hocuḥ prāṇo brahma kaṃ brahma khaṃ brahmeti ॥ 4.10.4॥ sa hovāca vijānāmyahaṃ yatprāṇo brahma kaṃ ca tu khaṃ ca na vijānāmīti te hocuryadvāva kaṃ tadeva khaṃ yadeva khaṃ tadeva kamiti prāṇaṃ ca hāsmai tadākāśaṃ cocuḥ ॥ 4.10.5॥ ॥ iti daśamaḥ khaṇḍaḥ ॥ ॥ ekādaśaḥ khaṇḍaḥ ॥ atha hainaṃ gārhapatyo'nuśaśāsa pṛthivyagnirannamāditya iti ya eṣa āditye puruṣo dṛśyate so'hamasmi sa evāhamasmīti ॥ 4.11.1॥ sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo'smim+śca loke'muṣmim+śca ya etamevaṃ vidvānupāste ॥ 4.11.2॥ ॥ iti ekādaśaḥ khaṇḍaḥ ॥ ॥ dvādaśaḥ khaṇḍaḥ ॥ atha hainamanvāhāryapacano'nuśaśāsāpo diśo nakṣatrāṇi candramā iti ya eṣa candramasi puruṣo dṛśyate so'hamasmi sa evāhamasmīti ॥ 4.12.1॥ sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo'smim+śca loke'muṣmim+śca ya etamevaṃ vidvānupāste ॥ 4.12.2॥ ॥ iti dvādaśaḥ khaṇḍaḥ ॥ ॥ trayodaśaḥ khaṇḍaḥ ॥ atha hainamāhavanīyo'nuśaśāsa prāṇa ākāśo dyaurvidyuditi ya eṣa vidyuti puruṣo dṛśyate so'hamasmi sa evāhamasmīti ॥ 4.13.1॥ sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati sarvamayureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo'smim+śca loke'muṣmim+śca ya etamevaṃ vidvānupāste ॥ 4.13.2॥ ॥ iti trayodaśaḥ khaṇḍaḥ ॥ ॥ caturdaśaḥ khaṇḍaḥ ॥ te hocurupakosalaiṣā somya te'smadvidyātmavidyā cācāryastu te gatiṃ vaktetyājagāma hāsyācāryastamācāryo'bhyuvādopakosala3 iti ॥ 4.14.1॥ bhagava iti ha pratiśuśrāva brahmavida iva somya te mukhaṃ bhāti ko nu tvānuśaśāseti ko nu mānuśiṣyādbho itīhāpeva nihnuta ime nūnamīdṛśā anyādṛśā itīhāgnīnabhyūde kiṃ nu somya kila te'vocanniti ॥ 4.14.2॥ idamiti ha pratijajñe lokānvāva kila somya te'vocannahaṃ tu te tadvakṣyāmi yathā puṣkarapalāśa āpo na śliṣyanta evamevaṃvidi pāpaṃ karma na śliṣyata iti bravītu me bhagavāniti tasmai hovāca ॥ 4.14.3॥ ॥ iti caturdaśaḥ khaṇḍaḥ ॥ ॥ pañjadaśaḥ khaṇḍaḥ ॥ ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tadyadyapyasminsarpirvodakaṃ vā siñcati vartmanī eva gacchati ॥ 4.15.1॥ etam+ saṃyadvāma ityācakṣata etam+ hi sarvāṇi vāmānyabhisaṃyanti sarvāṇyenaṃ vāmānyabhisaṃyanti ya evaṃ veda ॥ 4.15.2॥ eṣa u eva vāmanīreṣa hi sarvāṇi vāmāni nayati sarvāṇi vāmāni nayati ya evaṃ veda ॥ 4.15.3॥ eṣa u eva bhāmanīreṣa hi sarveṣu lokeṣu bhāti sarveṣu lokeṣu bhāti ya evaṃ veda ॥ 4.15.4॥ atha yadu caivāsmiñchavyaṃ kurvanti yadi ca nārciṣamevābhisaṃbhavantyarciṣo'harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsām+stānmāsebhyaḥ saṃvatsaram+ saṃvatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ tat puruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devapatho brahmapatha etena pratipadyamānā imaṃ mānavamāvartaṃ nāvartante nāvartante ॥ 4.15.5॥ ॥ iti pañcadaśaḥ khaṇḍaḥ ॥ ॥ ṣoḍaśaḥ khaṇḍaḥ ॥ eṣa ha vai yajño yo'yaṃ pavate eṣa ha yannidam+ sarvaṃ punāti yadeṣa yannidam+ sarvaṃ punāti tasmādeṣa eva yajñastasya manaśca vākca vartanī ॥ 4.16.1॥ tayoranyatarāṃ manasā sam+skaroti brahmā vācā hotādhvaryurudgātānyatarām+sa yatraupākṛte prātaranuvāke purā paridhānīyāyā brahmā vyavadati ॥ 4.16.2॥ anyatarāmeva vartanīm+ sam+skaroti hīyate'nyatarā sa yathaikapādvrajanratho vaikena cakreṇa vartamāno riṣyatyevamasya yajñoriṣyati yajñam+ riṣyantaṃ yajamāno'nuriṣyati sa iṣṭvā pāpīyānbhavati ॥ 4.16.3॥ atha yatropākṛte prātaranuvāke na purā paridhānīyāyā brahmā vyavadatyubhe eva vartanī sam+skurvanti na hīyate'nyatarā ॥ 4.16.4॥ sa yathobhayapādvrajanratho vobhābhyāṃ cakrābhyāṃ vartamānaḥ pratitiṣṭhatyevamasya yajñaḥ pratitiṣṭhati yajñaṃ pratitiṣṭhantaṃ yajamāno'nupratitiṣṭhati sa iṣṭvā śreyānbhavati ॥ 4.16.5॥ ॥ iti ṣoḍaśaḥ khaṇḍaḥ ॥ ॥ saptadaśaḥ khaṇḍaḥ ॥ prajāpatirlokānabhyatapatteṣāṃ tapyamānānām+ rasānprāvṛhadagniṃ pṛthivyā vāyumantarikṣātādityaṃ divaḥ ॥ 4.17.1॥ sa etāstisro devatā abhyatapattāsāṃ tapyamānānām+ rasānprāvṛhadagnerṛco vāyoryajūm+ṣi sāmānyādityāt ॥ 4.17.2॥ sa etāṃ trayīṃ vidyāmabhyatapattasyāstapyamānāyā rasānprāvṛhadbhūrityṛgbhyo bhuvariti yajurbhyaḥ svariti sāmabhyaḥ ॥ 4.17.3॥ tadyadṛkto riṣyedbhūḥ svāheti gārhapatye juhuyādṛcāmeva tadrasenarcāṃ vīryeṇarcāṃ yajñasya viriṣṭam+ saṃdadhāti ॥ 4.17.4॥ sa yadi yajuṣṭo riṣyedbhuvaḥ svāheti dakṣiṇāgnau juhuyādyajuṣāmeva tadrasena yajuṣāṃ vīryeṇa yajuṣāṃ yajñasya viriṣṭam+ saṃdadhāti ॥ 4.17.5॥ atha yadi sāmato riṣyetsvaḥ svāhetyāhavanīye juhuyātsāmnāmeva tadrasena sāmnāṃ vīryeṇa sāmnāṃ yajñasya viriṣṭaṃ saṃdadhāti ॥ 4.17.6॥ tadyathā lavaṇena suvarṇam+ saṃdadhyātsuvarṇena rajatam+ rajatena trapu trapuṇā sīsam+ sīsena lohaṃ lohena dāru dāru carmaṇā ॥ 4.17.7॥ evameṣāṃ lokānāmāsāṃ devatānāmasyāstrayyā vidyāyā vīryeṇa yajñasya viriṣṭam+ saṃdadhāti bheṣajakṛto ha vā eṣa yajño yatraivaṃvidbrahmā bhavati ॥ 4.17.8॥ eṣa ha vā udakpravaṇo yajño yatraivaṃvidbrahmā bhavatyevaṃvidam+ ha vā eṣā brahmāṇamanugāthā yato yata āvartate tattadgacchati ॥ 4.17.9॥ mānavo brahmaivaika ṛtvikkurūnaśvābhirakṣatyevaṃviddha vai brahmā yajñaṃ yajamānam+ sarvām+ścartvijo'bhirakṣati tasmādevaṃvidameva brahmāṇaṃ kurvīta nānevaṃvidaṃ nānevaṃvidam ॥ 4.17.10॥ ॥ iti caturtho'dhyāyaḥ ॥ ॥ pañcamo'dhyāyaḥ ॥ ॥ prathamaḥ khaṇḍaḥ ॥ yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaśca ha vai śreṣṭhaśca bhavati prāṇo vāva jyeṣṭhaśca śreṣṭhaśca ॥ 5.1.1॥ yo ha vai vasiṣṭhaṃ veda vasiṣṭho ha svānāṃ bhavati vāgvāva vasiṣṭhaḥ ॥ 5.1.2॥ yo ha vai pratiṣṭhāṃ veda prati ha tiṣṭhatyasmim+śca loke'muṣmim+śca cakṣurvāva pratiṣṭhā ॥ 5.1.3॥ yo ha vai saṃpadaṃ veda sam+hāsmai kāmāḥ padyante daivāśca mānuṣāśca śrotraṃ vāva saṃpat ॥ 5.1.4॥ yo ha vā āyatanaṃ vedāyatanam+ ha svānāṃ bhavati mano ha vā āyatanam ॥ 5.1.5॥ atha ha prāṇā aham+śreyasi vyūdire'ham+śreyānasmyaham+ śreyānasmīti ॥ 5.1.6॥ te ha prāṇāḥ prajāpatiṃ pitarametyocurbhagavanko naḥ śreṣṭha iti tānhovāca yasminva utkrānte śarīraṃ pāpiṣṭhataramiva dṛśyeta sa vaḥ śreṣṭha iti ॥ 5.1.7॥ sā ha vāguccakrāma sā saṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā kalā avadantaḥ prāṇantaḥ prāṇena paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti praviveśa ha vāk ॥ 5.1.8॥ cakṣurhoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathāndhā apaśyantaḥ prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti praviveśa ha cakṣuḥ ॥ 5.1.9॥ śrotram+ hoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā badhirā aśṛṇvantaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā dhyāyanto manasaivamiti praviveśa ha śrotram ॥ 5.1.10॥ mano hoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā bālā amanasaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇaivamiti praviveśa ha manaḥ ॥ 5.1.11॥ atha ha prāṇa uccikramiṣansa yathā suhayaḥ paḍvīśaśaṅkūnsaṃkhidedevamitarānprāṇānsamakhidattam+ hābhisametyocurbhagavannedhi tvaṃ naḥ śreṣṭho'si motkramīriti ॥ 5.1.12॥ atha hainaṃ vāguvāca yadahaṃ vasiṣṭho'smi tvaṃ tadvasiṣṭho'sītyatha hainaṃ cakṣuruvāca yadahaṃ pratiṣṭhāsmi tvaṃ tatpratiṣṭhāsīti ॥ 5.1.13॥ atha hainam+śrotramuvāca yadahaṃ saṃpadasmi tvaṃ tatsaṃpadasītyatha hainaṃ mana uvāca yadahamāyatanamasmi tvaṃ tadāyatanamasīti ॥ 5.1.14॥ na vai vāco na cakṣūm+ṣi na śrotrāṇi na manām+sītyācakṣate prāṇā ityevācakṣate prāṇo hyevaitāni sarvāṇi bhavati ॥ 5.1.15॥ ॥ iti prathamaḥ khaṇḍaḥ ॥ ॥ dvitiyaḥ khaṇḍaḥ ॥ sa hovāca kiṃ me'nnaṃ bhaviṣyatīti yatkiṃcididamā śvabhya ā śakunibhya iti hocustadvā etadanasyānnamano ha vai nāma pratyakṣaṃ na ha vā evaṃvidi kiṃcanānannaṃ bhavatīti ॥ 5.2.1॥ sa hovāca kiṃ me vāso bhaviṣyatītyāpa iti hocustasmādvā etadaśiṣyantaḥ purastāccopariṣṭāccādbhiḥ paridadhati lambhuko ha vāso bhavatyanagno ha bhavati ॥ 5.2.2॥ taddhaitatsatyakāmo jābālo gośrutaye vaiyāghrapadyāyoktvovāca yadyapyenacchuṣkāya sthāṇave brūyājjāyerannevāsmiñchākhāḥ praroheyuḥ palāśānīti ॥ 5.2.3॥ atha yadi mahajjigamiṣedamāvāsyāyāṃ dīkṣitvā paurṇamāsyām+ rātrau sarvauṣadhasya manthaṃ dadhimadhunorupamathya jyeṣṭhāya śreṣṭhāya svāhetyagnāvājyasya hutvā manthe saṃpātamavanayet ॥ 5.2.4॥ vasiṣṭhāya svāhetyagnāvājyasya hutvā manthe saṃpātamavanayetpratiṣṭhāyai svāhetyagnāvājyasya hutvā manthe saṃpātamavanayetsaṃpade svāhetyagnāvājyasya hutvā manthe saṃpātamavanayedāyatanāya svāhetyagnāvājyasya hutvā manthe saṃpātamavanayet ॥ 5.2.5॥ atha pratisṛpyāñjalau manthamādhāya japatyamo nāmāsyamā hi te sarvamidam+ sa hi jyeṣṭhaḥ śreṣṭho rājādhipatiḥ sa mā jyaiṣṭhyam+ śraiṣṭhyam+ rājyamādhipatyaṃ gamayatvahamevedam+ sarvamasānīti ॥ 5.2.6॥ atha khalvetayarcā paccha ācāmati tatsaviturvṛṇīmaha ityācāmati vayaṃ devasya bhojanamityācāmati śreṣṭham+ sarvadhātamamityācāmati turaṃ bhagasya dhīmahīti sarvaṃ pibati nirṇijya kam+saṃ camasaṃ vā paścādagneḥ saṃviśati carmaṇi vā sthaṇḍile vā vācaṃyamo'prasāhaḥ sa yadi striyaṃ paśyetsamṛddhaṃ karmeti vidyāt ॥ 5.2.7॥ tadeṣa śloko yadā karmasu kāmyeṣu striyam+ svapneṣu paśyanti samṛddhiṃ tatra jānīyāttasminsvapnanidarśane tasminsvapnanidarśane ॥ 5.2.8॥ ॥ iti dvitīyaḥ khaṇḍaḥ ॥ ॥ tṛtīyaḥ khaṇḍaḥ ॥ śvetaketurhāruṇeyaḥ pañcālānām+ samitimeyāya tam+ ha pravāhaṇo jaivaliruvāca kumārānu tvāśiṣatpitetyanu hi bhagava iti ॥ 5.3.1॥ vettha yadito'dhi prajāḥ prayantīti na bhagava iti vettha yathā punarāvartanta3 iti na bhagava iti vettha pathordevayānasya pitṛyāṇasya ca vyāvartanā3 iti na bhagava iti ॥ 5.3.2॥ vettha yathāsau loko na saṃpūryata3 iti na bhagava iti vettha yathā pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti naiva bhagava iti ॥ 5.3.3 ॥ athānu kimanuśiṣṭho'vocathā yo hīmāni na vidyātkatham+ so'nuśiṣṭo bruvīteti sa hāyastaḥ piturardhameyāya tam+ hovācānanuśiṣya vāva kila mā bhagavānabravīdanu tvāśiṣamiti ॥ 5.3.4 ॥ pañca mā rājanyabandhuḥ praśnānaprākṣītteṣāṃ naikaṃcanāśakaṃ vivaktumiti sa hovāca yathā mā tvaṃ tadaitānavado yathāhameṣāṃ naikaṃcana veda yadyahamimānavediṣyaṃ kathaṃ te nāvakṣyamiti ॥ 5.3.5॥ sa ha gautamo rājño'rdhameyāya tasmai ha prāptāyārhāṃ cakāra sa ha prātaḥ sabhāga udeyāya tam+ hovāca mānuṣasya bhagavangautama vittasya varaṃ vṛṇīthā iti sa hovāca tavaiva rājanmānuṣaṃ vittaṃ yāmeva kumārasyānte vācamabhāṣathāstāmeva me brūhīti sa ha kṛcchrī babhūva ॥ 5.3.6॥ tam+ ha ciraṃ vasetyājñāpayāṃcakāra tam+ hovāca yathā mā tvaṃ gautamāvado yatheyaṃ na prāktvattaḥ purā vidyā brāhmaṇāngacchati tasmādu sarveṣu lokeṣu kṣatrasyaiva praśāsanamabhūditi tasmai hovāca ॥ 5.3.7 ॥ iti tṛtīyaḥ khaṇḍaḥ ॥ ॥ caturthaḥ khaṇḍaḥ ॥ asau vāva loko gautamāgnistasyāditya eva samidraśmayo dhūmo'hararciścandramā aṅgārā nakṣatrāṇi visphuliṅgāḥ ॥ 5.4.1॥ tasminnetasminnagnau devāḥ śraddhāṃ juhvati tasyā ahuteḥ somo rājā saṃbhavati ॥ 5.4.2 ॥ ॥ iti caturthaḥ khaṇḍaḥ ॥ ॥ pañcamaḥ khaṇḍaḥ ॥ parjanyo vāva gautamāgnistasya vāyureva samidabhraṃ dhūmo vidyudarciraśaniraṅgārāhrādanayo visphuliṅgāḥ ॥ 5.5.1॥ tasminnetasminnagnau devāḥ somam+ rājānaṃ juhvati tasyā āhutervarṣam+ saṃbhavati ॥ 5.5.2॥ ॥ iti pañcamaḥ khaṇḍaḥ ॥ ॥ ṣaṣṭhaḥ khaṇḍaḥ ॥ pṛthivī vāva gautamāgnistasyāḥ saṃvatsara eva samidākāśo dhūmo rātrirarcirdiśo'ṅgārā avāntaradiśo visphuliṅgāḥ ॥ 5.6.1॥ tasminnetasminnagnau devā varṣaṃ juhvati tasyā āhuterannam+ saṃbhavati ॥ 5.6.2॥ ॥ iti ṣaṣṭhaḥ khaṇḍaḥ ॥ ॥ saptamaḥ khaṇḍaḥ ॥ puruṣo vāva gautamāgnistasya vāgeva samitprāṇo dhūmo jihvārciścakṣuraṅgārāḥ śrotraṃ visphuliṅgāḥ ॥ 5.7.1॥ tasminnetasminnagnau devā annaṃ juhvati tasyā āhute retaḥ sambhavati ॥ 5.7.2॥ ॥ iti sapatamaḥ khaṇḍaḥ ॥ ॥ aṣṭamaḥ khaṇḍaḥ ॥ yoṣā vāva gautamāgnistasyā upastha eva samidyadupamantrayate sa dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāḥ ॥ 5.8.1॥ tasminnetasminnagnau devā reto juhvati tasyā āhutergarbhaḥ saṃbhavati ॥ 5.8.2 ॥ ॥ iti aṣṭamaḥ khaṇḍaḥ ॥ ॥ navamaḥ khaṇḍaḥ ॥ iti tu pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti sa ulbāvṛto garbho daśa vā nava vā māsānantaḥ śayitvā yāvadvātha jāyate ॥ 5.9.1॥ sa jāto yāvadāyuṣaṃ jīvati taṃ pretaṃ diṣṭamito'gnaya eva haranti yata eveto yataḥ saṃbhūto bhavati ॥ 5.9.2॥ ॥ iti navamaḥ khaṇḍaḥ ॥ ॥ daśamaḥ khaṇḍaḥ ॥ tadya itthaṃ viduḥ। ye ceme'raṇye śraddhā tapa ityupāsate te'rciṣamabhisaṃbhavantyarciṣo'harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsām+stān ॥ 5.10.1॥ māsebhyaḥ saṃvatsaram+ saṃvatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ tatpuruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devayānaḥ panthā iti ॥ 5.10.2॥ atha ya ime grāma iṣṭāpūrte dattamityupāsate te dhūmamabhisaṃbhavanti dhūmādrātrim+ rātreraparapakṣamaparapakṣādyānṣaḍdakṣiṇaiti māsām+stānnaite saṃvatsaramabhiprāpnuvanti ॥ 5.10.3॥ māsebhyaḥ pitṛlokaṃ pitṛlokādākāśamākāśāccandramasameṣa somo rājā taddevānāmannaṃ taṃ devā bhakṣayanti ॥ 5.10.4॥ tasminyavātsaṃpātamuṣitvāthaitamevādhvānaṃ punarnivartante yathetamākāśamākāśādvāyuṃ vāyurbhūtvā dhūmo bhavati dhūmo bhūtvābhraṃ bhavati ॥ 5.10.5॥ abhraṃ bhūtvā megho bhavati megho bhūtvā pravarṣati ta iha vrīhiyavā oṣadhivanaspatayastilamāṣā iti jāyante'to vai khalu durniṣprapataraṃ yo yo hyannamatti yo retaḥ siñcati tadbhūya eva bhavati ॥ 5.10.6॥ tadya iha ramaṇīyacaraṇā abhyāśo ha yatte ramaṇīyāṃ yonimāpadyeranbrāhmaṇayoniṃ vā kṣatriyayoniṃ vā vaiśyayoniṃ vātha ya iha kapūyacaraṇā abhyāśo ha yatte kapūyāṃ yonimāpadyerañśvayoniṃ vā sūkarayoniṃ vā caṇḍālayoniṃ vā ॥ 5.10.7॥ athaitayoḥ pathorna katareṇacana tānīmāni kṣudrāṇyasakṛdāvartīni bhūtāni bhavanti jāyasva mriyasvetyetattṛtīyam+sthānaṃ tenāsau loko na saṃpūryate tasmājjugupseta tadeṣa ślokaḥ ॥ 5.10.8॥ steno hiraṇyasya surāṃ pibam+śca gurostalpamāvasanbrahmahā caite patanti catvāraḥ pañcamaścācaram+stairiti ॥ 5.10.9॥ atha ha ya etānevaṃ pañcāgnīnveda na saha tairapyācaranpāpmanā lipyate śuddhaḥ pūtaḥ puṇyaloko bhavati ya evaṃ veda ya evaṃ veda ॥ 5.10.10॥ ॥ iti daśamaḥ khaṇḍaḥ ॥ ॥ ekādaśaḥ khaṇḍaḥ ॥ prācīnaśāla aupamanyavaḥ satyayajñaḥ pauluṣirindradyumno bhāllaveyo janaḥ śārkarākṣyo buḍila āśvatarāśviste haite mahāśālā mahāśrotriyāḥ sametya mīmām+sāṃ cakruḥ ko na ātmā kiṃ brahmeti ॥ 5.11.1॥ te ha saṃpādayāṃcakruruddālako vai bhagavanto'yamāruṇiḥ saṃpratīmamātmānaṃ vaiśvānaramadhyeti tam+ hantābhyāgacchāmeti tam+ hābhyājagmuḥ ॥ 5.11.2॥ sa ha saṃpādayāṃcakāra prakṣyanti māmime mahāśālā mahāśrotriyāstebhyo na sarvamiva pratipatsye hantāhamanyamabhyanuśāsānīti ॥ 5.11.3॥ tānhovācāśvapatirvai bhagavanto'yaṃ kaikeyaḥ saṃpratīmamātmānaṃ vaiśvānaramadhyeti tam+hantābhyāgacchāmeti tam+hābhyājagmuḥ ॥ 5.11.4॥ tebhyo ha prāptebhyaḥ pṛthagarhāṇi kārayāṃcakāra sa ha prātaḥ saṃjihāna uvāca na me steno janapade na kardaryo na madyapo nānāhitāgnirnāvidvānna svairī svairiṇī kuto yakṣyamāṇo vai bhagavanto'hamasmi yāvadekaikasmā ṛtvije dhanaṃ dāsyāmi tāvadbhagavadbhyo dāsyāmi vasantu bhagavanta iti ॥ 5.11.5॥ te hocuryena haivārthena puruṣaścarettam+haiva vadedātmānamevemaṃ vaiśvānaram+ saṃpratyadhyeṣi tameva no brūhīti ॥ 5.11.6॥ tānhovāca prātarvaḥ prativaktāsmīti te ha samitpāṇayaḥ pūrvāhṇe praticakramire tānhānupanīyaivaitaduvāca ॥ 5.11.7॥ ॥ iti ekādaśaḥ khaṇḍaḥ ॥ ॥ dvādaśaḥ khaṇḍaḥ ॥ aupamanyava kaṃ tvamātmānamupāssa iti divameva bhagavo rājanniti hovācaiṣa vai sutejā ātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttava sutaṃ prasutamāsutaṃ kule dṛśyate ॥ 5.12.1॥ atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste mūdhā tveṣa ātmana iti hovāca mūrdhā te vyapatiṣyadyanmāṃ nāgamiṣya iti ॥ 5.12.2॥ ॥ iti dvādaśaḥ khaṇḍaḥ ॥ ॥ trayodaśaḥ khaṇḍaḥ ॥ atha hovāca satyayajñaṃ pauluṣiṃ prācīnayogya kaṃ tvamātmānamupāssa ityādityameva bhagavo rājanniti hovācaiṣa vai viśvarūpa ātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttava bahu viśvarūpaṃ kule dṛśyate ॥ 5.13.1॥ pravṛtto'śvatarīratho dāsīniṣko'tsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste cakṣuṣetadātmana iti hovācāndho'bhaviṣyo yanmāṃ nāgamiṣya iti ॥ 5.13.2॥ ॥ iti trayodaśaḥ khaṇḍaḥ ॥ ॥ caturdaśaḥ khaṇḍaḥ ॥ atha hovācendradyumnaṃ bhāllaveyaṃ vaiyāghrapadya kaṃ tvamātmānamupāssa iti vāyumeva bhagavo rājanniti hovācaiṣa vai pṛthagvartmātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvāṃ pṛthagbalaya āyanti pṛthagrathaśreṇayo'nuyanti ॥ 5.14.1॥ atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste prāṇastveṣa ātmana iti hovāca prāṇasta udakramiṣyadyanmāṃ nāgamiṣya iti ॥ 5.14.2॥ ॥ iti caturdaśaḥ khaṇḍaḥ ॥ ॥ pañcadaśaḥ khaṇḍaḥ ॥ atha hovāca janam+śārkarākṣya kaṃ tvamātmānamupāssa ityākāśameva bhagavo rājanniti hovācaiṣa vai bahula ātmā vaiśvānaro yaṃ tvamātmānamupasse tasmāttvaṃ bahulo'si prajayā ca dhanena ca ॥ 5.15.1॥ atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste saṃdehastveṣa ātmana iti hovāca saṃdehaste vyaśīryadyanmāṃ nāgamiṣya iti ॥ 5.15.2॥ ॥ iti pañcadaśaḥ khaṇḍaḥ ॥ ॥ ṣoḍaśaḥ khaṇḍaḥ ॥ atha hovāca buḍilamāśvatarāśviṃ vaiyāghrapadya kaṃ tvamātmānamupāssa ityapa eva bhagavo rājanniti hovācaiṣa vai rayirātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvam+rayimānpuṣṭimānasi ॥ 5.16.1॥ atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste bastistveṣa ātmana iti hovāca bastiste vyabhetsyadyanmāṃ nāgamiṣya iti ॥ 5.16.2॥ ॥ iti ṣoḍaśaḥ khaṇḍaḥ ॥ ॥ saptadaśaḥ khaṇḍaḥ ॥ atha hovācoddālakamāruṇiṃ gautama kaṃ tvamātmānamupassa iti pṛthivīmeva bhagavo rājanniti hovācaiṣa vai pratiṣṭhātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvaṃ pratiṣṭhito'si prajayā ca paśubhiśca 5.17.1॥ atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste pādau tvetāvātmana iti hovāca pādau te vyamlāsyetāṃ yanmāṃ nāgamiṣya iti 5.17.2॥ ॥ iti saptadaśaḥ khaṇḍaḥ ॥ ॥ aṣṭādaśaḥ khaṇḍaḥ ॥ tānhovācaite vai khalu yūyaṃ pṛthagivemamātmānaṃ vaiśvānaraṃ vidvām+so'nnamattha yastvetamevaṃ prādeśamātramabhivimānamātmānaṃ vaiśvānaramupāste sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamatti ॥ 5.18.1॥ tasya ha vā etasyātmano vaiśvānarasya mūrdhaiva sutejāścakṣurviśvarūpaḥ prāṇaḥ pṛthagvartmātmā saṃdeho bahulo bastireva rayiḥ pṛthivyeva pādāvura eva vedirlomāni barhirhṛdayaṃ gārhapatyo mano'nvāhāryapacana āsyamāhavanīyaḥ ॥ 5.18.2॥ ॥ iti aṣṭādaśaḥ khaṇḍaḥ ॥ ॥ ekonaviṃśaḥ khaṇḍaḥ ॥ tadyadbhaktaṃ prathamamāgacchettaddhomīyam+ sa yāṃ prathamāmāhutiṃ juhuyāttāṃ juhuyātprāṇāya svāheti prāṇastṛpyati ॥ 5.19.1॥ prāṇe tṛpyati cakṣustṛpyati cakṣuṣi tṛpyatyādityastṛpyatyāditye tṛpyati dyaustṛpyati divi tṛpyantyāṃ yatkiṃca dyauścādityaścādhitiṣṭhatastattṛpyati tasyānutṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ॥ 5.19.2॥ ॥ iti ekonaviṃśaḥ khaṇḍaḥ ॥ ॥ viṃśaḥ khaṇḍaḥ ॥ atha yāṃ dvitīyāṃ juhuyāttāṃ juhuyādvyānāya svāheti vyānastṛpyati ॥ 5.20.1॥ vyāne tṛpyati śrotraṃ tṛpyati śrotre tṛpyati candramāstṛpyati candramasi tṛpyati diśastṛpyanti dikṣu tṛpyantīṣu yatkiṃca diśaśca candramāścādhitiṣṭhanti tattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ॥ 5.20.2॥ ॥ iti viṃśaḥ khaṇḍaḥ ॥ ॥ ekaviṃśaḥ khaṇḍaḥ ॥ atha yāṃ tṛtīyāṃ juhuyāttāṃ juhuyādapānāya svāhetyapānastṛpyati ॥ 5.21.1॥ apāne tṛpyati vāktṛpyati vāci tṛpyantyāmagnistṛpyatyagnau tṛpyati pṛthivī tṛpyati pṛthivyāṃ tṛpyantyāṃ yatkiṃca pṛthivī cāgniścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ॥ 5.21.2॥ ॥ iti ekaviṃśaḥ khaṇḍaḥ ॥ ॥ dvāviṃśaḥ khaṇḍaḥ ॥ atha yāṃ caturthīṃ juhuyāttāṃ juhuyātsamānāya svāheti samānastṛpyati ॥ 5.22.1॥ samāne tṛpyati manastṛpyati manasi tṛpyati parjanyastṛpyati parjanye tṛpyati vidyuttṛpyati vidyuti tṛpyantyāṃ yatkiṃca vidyucca parjanyaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ॥ 5.22.2 ॥ ॥ iti dvāviṃśaḥ khaṇḍaḥ ॥ ॥ trayoviṃśaḥ khaṇḍaḥ ॥ atha yāṃ pañcamīṃ juhuyāttāṃ juhuyādudānāya svāhetyudānastṛpyati ॥ 5.23.1॥ udāne tṛpyati tvaktṛpyati tvaci tṛpyantyāṃ vāyustṛpyati vāyau tṛpyatyākāśastṛpyatyākāśe tṛpyati yatkiṃca vāyuścākāśaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcasena ॥ 5.23.2॥ ॥ iti trayoviṃśaḥ khaṇḍaḥ ॥ ॥ caturviṃśaḥ khaṇḍaḥ ॥ sa ya idamavidvāgnihotraṃ juhoti yathāṅgārānapohya bhasmani juhuyāttādṛktatsyāt ॥ 5.24.1॥ atha ya etadevaṃ vidvānagnihotraṃ juhoti tasya sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasu hutaṃ bhavati ॥ 5.24.2॥ tadyatheṣīkātūlamagnau protaṃ pradūyetaivam+hāsya sarve pāpmānaḥ pradūyante ya etadevaṃ vidvānagnihotraṃ juhoti ॥ 5.24.3॥ tasmādu haivaṃvidyadyapi caṇḍālāyocchiṣṭaṃ prayacchedātmani haivāsya tadvaiśvānare hutam+ syāditi tadeṣa ślokaḥ ॥ 5.24.4॥ yatheha kṣudhitā bālā mātaraṃ paryupāsata evam+ sarvāṇi bhūtānyagnihotramupāsata ityagnihotramupāsata iti ॥ 5.24.5॥ ॥ iti caturviṃśaḥ khaṇḍaḥ ॥ ॥ iti pañcamo'dhyāyaḥ ॥ ॥ ṣaṣṭho'dhyāyaḥ ॥ ॥ prathamaḥ khaṇḍaḥ ॥ śvetaketurhāruṇeya āsa tam+ ha pitovāca śvetaketo vasa brahmacaryaṃ na vai somyāsmatkulīno'nanūcya brahmabandhuriva bhavatīti ॥ 6.1.1॥ sa ha dvādaśavarṣa upetya caturvim+śativarṣaḥ sarvānvedānadhītya mahāmanā anūcānamānī stabdha eyāya tam+ha pitovāca ॥ 6.1.2॥ śvetaketo yannu somyedaṃ mahāmanā anūcānamānī stabdho'syuta tamādeśamaprākṣyaḥ yenāśrutam+ śrutaṃ bhavatyamataṃ matamavijñātaṃ vijñātamiti kathaṃ nu bhagavaḥ sa ādeśo bhavatīti ॥ 6.1.3॥ yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātam+ syādvācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam ॥ 6.1.4॥ yathā somyaikena lohamaṇinā sarvaṃ lohamayaṃ vijñātam+ syādvācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam ॥ 6.1.5॥ yathā somyikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātam+ syādvācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyamevam+somya sa ādeśo bhavatīti ॥ 6.1.6॥ na vai nūnaṃ bhagavantasta etadavediṣuryaddhyetadavediṣyankathaṃ me nāvakṣyanniti bhagavām+stveva me tadbravītviti tathā somyeti hovāca ॥ 6.1.7॥ ॥ iti prathamaḥ khaṇḍaḥ ॥ ॥ dvitīyaḥ khaṇḍaḥ ॥ sadeva somyedamagra āsīdekamevādvitīyam । taddhaika āhurasadevedamagra āsīdekamevādvitīyaṃ tasmādasataḥ sajjāyata ॥ 6.2.1॥ kutastu khalu somyaivam+syāditi hovāca kathamasataḥ sajjāyeteti। sattveva somyedamagra āsīdekamevādvitīyam ॥ 6.2.2॥ tadaikṣata bahu syāṃ prajāyeyeti tattejo'sṛjata tatteja aikṣata bahu syāṃ prajāyeyeti tadapo'sṛjata । tasmādyatra kvaca śocati svedate vā puruṣastejasa eva tadadhyāpo jāyante ॥ 6.2.3॥ tā āpa aikṣanta bahvyaḥ syāma prajāyemahīti tā annamasṛjanta tasmādyatra kva ca varṣati tadeva bhūyiṣṭhamannaṃ bhavatyadbhya eva tadadhyannādyaṃ jāyate ॥ 6.2.4॥ ॥ iti dvitīyaḥ khaṇḍaḥ ॥ ॥ tṛtīyaḥ khaṇḍaḥ ॥ teṣāṃ khalveṣāṃ bhūtānāṃ trīṇyeva bījāni bhavantyāṇḍajaṃ jīvajamudbhijjamiti ॥ 6.3.1॥ seyaṃ devataikṣata hantāhamimāstisro devatā anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇīti ॥ 6.3.2॥ tāsāṃ trivṛtaṃ trivṛtamekaikāṃ karavāṇīti seyaṃ devatemāstisro devatā anenaiva jīvenātmanānupraviśya nāmarūpe vyākarot ॥ 6.3.3॥ tāsāṃ trivṛtaṃ trivṛtamekaikāmakarodyathā tu khalu somyemāstisro devatāstrivṛttrivṛdekaikā bhavati tanme vijānīhīti ॥ 6.3.4 ॥ ॥ iti tṛtīyaḥ khaṇḍaḥ ॥ ॥ caturthaḥ khaṇḍaḥ ॥ yadagne rohitam+rūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādagneragnitvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam ॥ 6.4.1॥ yadādityasya rohitam+rūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādādityādādityatvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam ॥ 6.4.2॥ yacchandramaso rohitam+rūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgāccandrāccandratvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam ॥ 6.4.3॥ yadvidyuto rohitam+rūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādvidyuto vidyuttvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam ॥ 6.4.4॥ etaddha sma vai tadvidvām+sa āhuḥ pūrve mahāśālā mahāśrotriyā na no'dya kaścanāśrutamamatamavijñātamudāhariṣyatīti hyebhyo vidāṃcakruḥ ॥ 6.4.5॥ yadu rohitamivābhūditi tejasastadrūpamiti tadvidāṃcakruryadu śuklamivābhūdityapām+rūpamiti tadvidāṃcakruryadu kṛṣṇamivābhūdityannasya rūpamiti tadvidāṃcakruḥ ॥ 6.4.6॥ yadvavijñātamivābhūdityetāsāmeva devatānām+samāsa iti tadvidāṃcakruryathā tu khalu somyemāstisro devatāḥ puruṣaṃ prāpya trivṛttrivṛdekaikā bhavati tanme vijānīhīti ॥ 6.4.7॥ ॥ iti caturthaḥ khaṇḍaḥ ॥ ॥ pañcamaḥ khaṇḍaḥ ॥ annamaśitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustatpurīṣaṃ bhavati yo madhyamastanmām+saṃ yo'ṇiṣṭhastanmanaḥ ॥ 6.5.1॥ āpaḥ pītāstredhā vidhīyante tāsāṃ yaḥ sthaviṣṭho dhātustanmūtraṃ bhavati yo madhyamastallohitaṃ yo'ṇiṣṭhaḥ sa prāṇaḥ ॥ 6.5.2॥ tejo'śitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustadasthi bhavati yo madhyamaḥ sa majjā yo'ṇiṣṭhaḥ sā vāk ॥ 6.5.3॥ annamayam+hi somya manaḥ āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥ 6.5.4॥ ॥ iti pañcamaḥ khaṇḍaḥ ॥ ॥ ṣaṣṭhaḥ khanḍaḥ ॥ dadhnaḥ somya mathyamānasya yo'ṇimā sa urdhvaḥ samudīṣati tatsarpirbhavati ॥ 6.6.1॥ evameva khalu somyānnasyāśyamānasya yo'ṇimā sa urdhvaḥ samudīṣati tanmano bhavati ॥ 6.6.2॥ apām+somya pīyamānānāṃ yo'ṇimā sa urdhvaḥ samudīṣati sā prāṇo bhavati ॥ 6.6.3 ॥ tejasaḥ somyāśyamānasya yo'ṇimā sa urdhvaḥ samudīṣati sā vāgbhavati ॥ 6.6.4॥ annamayam+ hi somya mana āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥ 6.6.6॥ ॥ iti ṣaṣṭhaḥ khaṇḍaḥ ॥ ॥ saptamaḥ khaṇḍaḥ ॥ ṣoḍaśakalaḥ somya puruṣaḥ pañcadaśāhāni māśīḥ kāmamapaḥ pibāpomayaḥ prāṇo napibato vicchetsyata iti ॥ 6.7.1॥ sa ha pañcadaśāhāni naśātha hainamupasasāda kiṃ bravīmi bho ityṛcaḥ somya yajūm+ṣi sāmānīti sa hovāca na vai mā pratibhānti bho iti ॥ 6.7.2॥ tam+ hovāca yathā somya mahato'bhyā hitasyaiko'ṅgāraḥ khadyotamātraḥ pariśiṣṭaḥ syāttena tato'pi na bahu dahedevam+somya te ṣoḍaśānāṃ kalānāmekā kalātiśiṣṭā syāttayaitarhi vedānnānubhavasyaśānātha me vijñāsyasīti ॥ 6.7.3॥ sa haśātha hainamupasasāda tam+ ha yatkiṃca papraccha sarvam+ha pratipede ॥ 6.7.4॥ tam+ hovāca yathā somya mahato'bhyāhitasyaikamaṅgāraṃ khadyotamātraṃ pariśiṣṭaṃ taṃ tṛṇairupasamādhāya prājvalayettena tato'pi bahu dahet ॥ 6.7.5॥ evam+ somya te ṣoḍaśānāṃ kalānāmekā kalātiśiṣṭābhūtsānnenopasamāhitā prājvālī tayaitarhi vedānanubhavasyannamayam+hi somya mana āpomayaḥ prāṇastejomayī vāgiti taddhāsya vijajñāviti vijajñāviti ॥ 6.7.6॥ ॥ iti saptamaḥ khaṇḍaḥ ॥ ॥ aṣamaḥ khaṇḍaḥ ॥ uddālako hāruṇiḥ śvetaketuṃ putramuvāca svapnāntaṃ me somya vijānīhīti yatraitatpuruṣaḥ svapiti nāma satā somya tadā saṃpanno bhavati svamapīto bhavati tasmādenam+ svapitītyācakṣate svam+hyapīto bhavati ॥ 6.8.1॥ sa yathā śakuniḥ sūtreṇa prabaddho diśaṃ diśaṃ patitvānyatrāyatanamalabdhvā bandhanamevopaśrayata evameva khalu somya tanmano diśaṃ diśaṃ patitvānyatrāyatanamalabdhvā prāṇamevopaśrayate prāṇabandhanam+ hi somya mana iti ॥ 6.8.2 ॥ aśanāpipāse me somya vijānīhīti yatraitatpuruṣo'śiśiṣati nāmāpa eva tadaśitaṃ nayante tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṃ tadapa ācakṣate'śanāyeti tatritacchuṅgamutpatitam+ somya vijānīhi nedamamūlaṃ bhaviṣyatīti ॥ 6.8.3॥ tasya kva mūlam+ syādanyatrānnādevameva khalu somyānnena śuṅgenāpo mūlamanvicchādbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ ॥ 6.8.4॥ atha yatraitatpuruṣaḥ pipāsati nāma teja eva tatpītaṃ nayate tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṃ tatteja ācaṣṭa udanyeti tatraitadeva śuṅgamutpatitam+ somya vijānīhi nedamamūlaṃ bhaviṣyatīti ॥ 6.8.5॥ tasya kva mūlam+ syādanyatrādbhy'dbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhā yathā tu khalu somyemāstisro devatāḥ puruṣaṃ prāpya trivṛttrivṛdekaikā bhavati taduktaṃ purastādeva bhavatyasya somya puruṣasya prayato vāṅmanasi saṃpadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyām ॥ 6.8.6॥ sa ya eṣo'ṇimaitadātmyamidam+ sarvaṃ tatsatyam+ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥ 6.8.7॥ ॥ iti aṣṭamaḥ khaṇḍaḥ ॥ ॥ navamaḥ khaṇḍaḥ ॥ yathā somya madhu madhukṛto nistiṣṭhanti nānātyayānāṃ vṛkṣāṇām+rasānsamavahāramekatām+rasaṃ gamayanti ॥ 6.9.1॥ te yathā tatra na vivekaṃ labhante'muṣyāhaṃ vṛkṣasya raso'smyamuṣyāhaṃ vṛkṣasya raso'smītyevameva khalu somyemāḥ sarvāḥ prajāḥ sati saṃpadya na viduḥ sati saṃpadyāmaha iti ॥ 6.9.2 ॥ ta iha vyaghro vā sim+ho vā vṛko vā varāho vā kīṭo vā pataṅgo vā dam+śo vā maśako vā yadyadbhavanti tadābhavanti ॥ 6.9.3 ॥ sa ya eṣo'ṇimaitadātmyamidam+ sarvaṃ tatsatyam+ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥ 6.9.4॥ ॥ iti navamaḥ khaṇḍaḥ ॥ ॥ daśamaḥ khaṇḍaḥ ॥ imāḥ somya nadyaḥ purastātprācyaḥ syandante paścātpratīcyastāḥ samudrātsamudramevāpiyanti sa samudra eva bhavati tā yathā tatra na viduriyamahamasmīyamahamasmīti ॥ 6.10.1॥ evameva khalu somyemāḥ sarvāḥ prajāḥ sata āgamya na viduḥ sata āgacchāmaha iti ta iha vyāghro vā sim+ho vā vṛko vā varāho vā kīṭo vā pataṅgo vā dam+śo vā maśako vā yadyadbhavanti tadābhavanti ॥ 6.10.2॥ sa ya eṣo'ṇimaitadātmyamidam+ sarvaṃ tatsatyam+ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥ 6.10.3॥ ॥ iti daśamaḥ khaṇḍaḥ ॥ ॥ ekādaśaḥ khaṇḍaḥ ॥ asya somya mahato vṛkṣasya yo mūle'bhyāhanyājjīvansravedyo madhye'bhyāhanyājjīvansravedyo'gre'bhyāhanyājjīvansravetsa eṣa jīvenātmanānuprabhūtaḥ pepīyamāno modamānastiṣṭhati ॥ 6.11.1॥ asya yadekām+ śākhāṃ jīvo jahātyatha sā śuṣyati dvitīyāṃ jahātyatha sā śuṣyati tṛtīyāṃ jahātyatha sā śuṣyati sarvaṃ jahāti sarvaḥ śuṣyati ॥ 6.11.2॥ evameva khalu somya viddhīti hovāca jīvāpetaṃ vāva kiledaṃ mriyate na jīvo mriyate iti sa ya eṣo'ṇimaitadātmyamidam+ sarvaṃ tatsatyam+ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥ 6.11.3॥ ॥ iti ekādaśaḥ khaṇḍaḥ ॥ ॥ dvādaśaḥ khaṇḍaḥ ॥ nyagrodhaphalamata āharetīdaṃ bhagava iti bhinddhīti bhinnaṃ bhagava iti kimatra paśyasītyaṇvya ivemā dhānā bhagava ityāsāmaṅgaikāṃ bhinddhīti bhinnā bhagava iti kimatra paśyasīti na kiṃcana bhagava iti ॥ 6.12.1॥ tam+ hovāca yaṃ vai somyaitamaṇimānaṃ na nibhālayasa etasya vai somyaiṣo'ṇimna evaṃ mahānyagrodhastiṣṭhati śraddhatsva somyeti ॥ 6.12.2॥ sa ya eṣo'ṇimaitadātmyamidadam+ sarvaṃ tatsatyam+ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥ 6.12.3॥ ॥ iti dvādaśaḥ khaṇḍaḥ ॥ ॥ trayodaśaḥ khaṇḍaḥ ॥ lavaṇametadudake'vadhāyātha mā prātarupasīdathā iti sa ha tathā cakāra tam+ hovāca yaddoṣā lavaṇamudake'vādhā aṅga tadāhareti taddhāvamṛśya na viveda ॥ 6.13.1॥ yathā vilīnamevāṅgāsyāntādācāmeti kathamiti lavaṇamiti madhyādācāmeti kathamiti lavaṇamityantādācāmeti kathamiti lavaṇamityabhiprāsyaitadatha mopasīdathā iti taddha tathā cakāra tacchaśvatsaṃvartate tam+ hovācātra vāva kila tatsomya na nibhālayase'traiva kileti ॥ 6.13.2॥ sa ya eṣo'ṇimaitadātmyamidam+ sarvaṃ tatsatyam+ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥ 6.13.3॥ ॥ iti trayodaśaḥ khaṇḍaḥ ॥ ॥ caturdaśaḥ khaṇḍaḥ ॥ yathā somya puruṣaṃ gandhārebhyo'bhinaddhākṣamānīya taṃ tato'tijane visṛjetsa yathā tatra prāṅvodaṅvādharāṅvā pratyaṅvā pradhmāyītābhinaddhākṣa ānīto'bhinaddhākṣo visṛṣṭaḥ ॥ 6.14.1॥ tasya yathābhinahanaṃ pramucya prabrūyādetāṃ diśaṃ gandhārā etāṃ diśaṃ vrajeti sa grāmādgrāmaṃ pṛcchanpaṇḍito medhāvī gandhārānevopasaṃpadyetaivamevehācāryavānpuruṣo veda tasya tāvadeva ciraṃ yāvanna vimokṣye'tha saṃpatsya iti ॥ 6.14.2॥ sa ya eṣo'ṇimaitadātmyamidam+ sarvaṃ tatsatyam+ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥ 6.14.3॥ ॥ iti caturdaśaḥ khaṇḍaḥ ॥ ॥ pañcadaśaḥ khaṇḍaḥ ॥ puruṣam+ somyotopatāpinaṃ jñātayaḥ paryupāsate jānāsi māṃ jānāsi māmiti tasya yāvanna vāṅmanasi saṃpadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyāṃ tāvajjānāti ॥ 6.15.1॥ atha yadāsya vāṅmanasi saṃpadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyāmatha na jānāti ॥ 6.15.2॥ sa ya eṣo'ṇimaitadātmyamidam+ sarvaṃ tat satyam+ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥ 6.15.3॥ ॥ iti pañcadaśaḥ khaṇḍaḥ ॥ ॥ ṣoḍaśaḥ khaṇḍaḥ ॥ puruṣam+ somyota hastagṛhītamānayantyapahārṣītsteyamakārṣītparaśumasmai tapateti sa yadi tasya kartā bhavati tata evānṛtamātmānaṃ kurute so'nṛtābhisaṃdho'nṛtenātmānamantardhāya paraśuṃ taptaṃ pratigṛhṇāti sa dahyate'tha hanyate ॥ 6.16.1॥ atha yadi tasyākartā bhavati tateva satyamātmānaṃ kurute sa satyābhisandhaḥ satyenātmānamantardhāya paraśuṃ taptaṃ pratigṛhṇāti sana dahyate'tha mucyate ॥ 6.16.2॥ sa yathā tatra nādāhyetaitadātmyamidam+ sarvaṃ tatsatyam+ sa ātmā tattvamasi śvetaketo iti taddhāsya vijajñāviti vijajñāviti ॥ 6.16.3॥ ॥ iti ṣoḍaśaḥ khaṇḍaḥ ॥ ॥ iti ṣaṣṭho'dhyāyaḥ ॥ ॥ saptamo'dhyāyaḥ ॥ ॥ prathamaḥ khaṇḍaḥ ॥ adhīhi bhagava iti hopasasāda sanatkumāraṃ nāradastam+ hovāca yadvettha tena mopasīda tatasta ūrdhvaṃ vakṣyāmīti sa hovāca ॥ 7.1.1॥ ṛgvedaṃ bhagavo'dhyemi yajurvedam+ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryam+ rāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyām+ sarpadevajanavidyāmetadbhagavo'dhyemi ॥ 7.1.2॥ so'haṃ bhagavo mantravidevāsmi nātmavicchrutam+ hyeva me bhagavaddṛśebhyastarati śokamātmaviditi so'haṃ bhagavaḥ śocāmi taṃ mā bhagavāñchokasya pāraṃ tārayatviti tam+ hovāca yadvai kiṃcaitadadhyagīṣṭhā nāmaivaitat ॥ 7.1.3॥ nāma vā ṛgvedo yajurvedaḥ sāmaveda ātharvaṇaścaturtha itihāsapurāṇaḥ pañcamo vedānāṃ vedaḥ pitryo rāśirdaivo nidhirvākovākyamekāyanaṃ devavidyā brahmavidyā bhūtavidyā kṣatravidyā nakṣatravidyā sarpadevajanavidyā nāmaivaitannāmopāssveti ॥ 7.1.4 ॥ sa yo nāma brahmetyupāste yāvannāmno gataṃ tatrāsya yathākāmacāro bhavati yo nāma brahmetyupāste'sti bhagavo nāmno bhūya iti nāmno vāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.1.5॥ ॥ iti prathamaḥ khaṇḍaḥ ॥ ॥ dvitīyaḥ khaṇḍaḥ ॥ vāgvāva nāmno bhūyasī vāgvā ṛgvedaṃ vijñāpayati yajurvedam+ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryam+rāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyām+ sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca devām+śca manuṣyām+śca paśūm+śca vayām+si ca tṛṇavanaspatīñśvāpadānyākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ ca yadvai vāṅnābhaviṣyanna dharmo nādharmo vyajñāpayiṣyanna satyaṃ nānṛtaṃ na sādhu nāsādhu na hṛdayajño nāhṛdayajño vāgevaitatsarvaṃ vijñāpayati vācamupāssveti ॥ 7.2.1॥ sa yo vācaṃ brahmetyupāste yāvadvāco gataṃ tatrāsya yathākāmacāro bhavati yo vācaṃ brahmetyupāste'sti bhagavo vāco bhūya iti vāco vāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.2.2॥ ॥ iti dvitīyaḥ khaṇḍaḥ ॥ ॥ tṛtīyaḥ khaṇḍaḥ ॥ mano vāva vāco bhūyo yathā vai dve vāmalake dve vā kole dvau vākṣau muṣṭiranubhavatyevaṃ vācaṃ ca nāma ca mano'nubhavati sa yadā manasā manasyati mantrānadhīyīyetyathādhīte karmāṇi kurvīyetyatha kurute putrām+śca paśūm+śceccheyetyathecchata imaṃ ca lokamamuṃ ceccheyetyathecchate mano hyātmā mano hi loko mano hi brahma mana upāssveti ॥ 7.3.1 ॥ sa yo mano brahmetyupāste yāvanmanaso gataṃ tatrāsya yathākāmacāro bhavati yo mano brahmetyupāste'sti bhagavo manaso bhūya iti manaso vāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.3.2॥ ॥ iti tṛtīyaḥ khaṇḍaḥ ॥ ॥ caturthaḥ khaṇḍaḥ ॥ saṃkalpo vāva manaso bhūyānyadā vai saṃkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṃ bhavanti mantreṣu karmāṇi ॥ 7.4.1॥ tāni ha vā etāni saṃkalpaikāyanāni saṃkalpātmakāni saṃkalpe pratiṣṭhitāni samakḷpatāṃ dyāvāpṛthivī samakalpetāṃ vāyuścākāśaṃ ca samakalpantāpaśca tejaśca teṣām+ saṃ kḷptyai varṣam+ saṃkalpate varṣasya saṃkḷptyā annam+ saṃkalpate'nnasya saṃ kḷptyai prāṇāḥ saṃkalpante prāṇānām+ saṃ kḷptyai mantrāḥ saṃkalpante mantrāṇām+ saṃ kḷptyai karmāṇi saṃkalpante karmaṇāṃ saṃkḷptyai lokaḥ saṃkalpate lokasya saṃ kḷptyai sarvam+ saṃkalpate sa eṣa saṃkalpaḥ saṃkalpamupāssveti ॥ 7.4.2 ॥ sa yaḥ saṃkalpaṃ brahmetyupāste saṃkḷptānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitān pratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvatsaṃkalpasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ saṃkalpaṃ brahmetyupāste'sti bhagavaḥ saṃkalpādbhūya iti saṃkalpādvāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.4.3॥ ॥ iti caturthaḥ khaṇḍaḥ ॥ ॥ pañcamaḥ khaṇḍaḥ ॥ cittaṃ vāva saṃ kalpādbhūyo yadā vai cetayate'tha saṃkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṃ bhavanti mantreṣu karmāṇi ॥ 7.5.1॥ tāni ha vā etāni cittaikāyanāni cittātmāni citte pratiṣṭhitāni tasmādyadyapi bahuvidacitto bhavati nāyamastītyevainamāhuryadayaṃ veda yadvā ayaṃ vidvānnetthamacittaḥ syādityatha yadyalpaviccittavānbhavati tasmā evota śuśrūṣante cittam+hyevaiṣāmekāyanaṃ cittamātmā cittaṃ pratiṣṭhā cittamupāssveti ॥ 7.5.2 ॥ sa yaścittaṃ brahmetyupāste cittānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitānpratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvaccittasya gataṃ tatrāsya yathākāmacāro bhavati yaścittaṃ brahmetyupāste'sti bhagavaścittādbhūya iti cittādvāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.5.3॥ ॥ iti pañcamaḥ khaṇḍaḥ ॥ ॥ ṣaṣṭhaḥ khaṇḍaḥ ॥ dhyānaṃ vāva cittādbhūyo dhyāyatīva pṛthivī dhyāyatīvāntarikṣaṃ dhyāyatīva dyaurdhyāyantīvāpo dhyāyantīva parvatā devamanuṣyāstasmādya iha manuṣyāṇāṃ mahattāṃ prāpnuvanti dhyānāpādām+śā ivaiva te bhavantyatha ye'lpāḥ kalahinaḥ piśunā upavādinaste'tha ye prabhavo dhyānāpādām+śā ivaiva te bhavanti dhyānamupāssveti ॥ 7.6.1॥ sa yo dhyānaṃ brahmetyupāste yāvaddhyānasya gataṃ tatrāsya yathākāmacāro bhavati yo dhyānaṃ brahmetyupāste'sti bhagavo dhyānādbhūya iti dhyānādvāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.6.2॥ ॥ iti ṣaṣṭhaḥ khaṇḍaḥ ॥ ॥ saptamaḥ khaṇḍaḥ ॥ vijñānaṃ vāva dhyānādbhūyaḥ vijñānena vā ṛgvedaṃ vijānāti yajurvedam+ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryam+rāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyām+sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca devām+śca manuṣyām+śca paśūm+śca vayām+si ca tṛṇavanaspatīñchvāpadānyākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ cānnaṃ ca rasaṃ cemaṃ ca lokamamuṃ ca vijñānenaiva vijānāti vijñānamupāssveti ॥ 7.7.1 ॥ sa yo vijñānaṃ brahmetyupāste vijñānavato vai sa lokāñjñānavato'bhisidhyati yāvadvijñānasya gataṃ tatrāsya yathākāmacāro bhavati yo vijñānaṃ brahmetyupāste'sti bhagavo vijñānādbhūya iti vijñānādvāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.7.2॥ ॥ iti saptamaḥ khaṇḍaḥ ॥ ॥ aṣṭamaḥ khaṇḍaḥ ॥ balaṃ vāva vijñānādbhūyo'pi ha śataṃ vijñānavatāmeko balavānākampayate sa yadā balī bhavatyathotthātā bhavatyuttiṣṭhanparicaritā bhavati paricarannupasattā bhavatyupasīdandraṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavati balena vai pṛthivī tiṣṭhati balenāntarikṣaṃ balena dyaurbalena parvatā balena devamanuṣyā balena paśavaśca vayām+si ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakaṃ balena lokastiṣṭhati balamupāssveti ॥ 7.8.1॥ sa yo balaṃ brahmetyupāste yāvadbalasya gataṃ tatrāsya yathākāmacāro bhavati yo balaṃ brahmetyupāste'sti bhagavo balādbhūya iti balādvāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.8.2॥ ॥ iti aṣṭamaḥ khaṇḍaḥ ॥ ॥ navamaḥ khaṇḍaḥ ॥ annaṃ vāva balādbhūyastasmādyadyapi daśa rātrīrnāśnīyādyadyu ha jīvedathavādraṣṭāśrotāmantāboddhākartāvijñātā bhavatyathānnasyāyai draṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavatyannamupāssveti ॥ 7.9.1॥ sa yo'nnaṃ brahmetyupāste'nnavato vai sa lokānpānavato'bhisidhyati yāvadannasya gataṃ tatrāsya yathākāmacāro bhavati yo'nnaṃ brahmetyupāste'sti bhagavo'nnādbhūya ityannādvāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.9.2॥ ॥ iti navamaḥ khaṇḍaḥ ॥ ॥ daśamaḥ khaṇḍaḥ ॥ āpo vāvānnādbhūyastasmādyadā suvṛṣṭirna bhavati vyādhīyante prāṇā annaṃ kanīyo bhaviṣyatītyatha yadā suvṛṣṭirbhavatyānandinaḥ prāṇā bhavantyannaṃ bahu bhaviṣyatītyāpa evemā mūrtā yeyaṃ pṛthivī yadantarikṣaṃ yaddyauryatparvatā yaddevamanuṣyāyatpaśavaśca vayām+si ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakamāpa evemā mūrtā apa upāssveti ॥ 7.10.1॥ sa yo'po brahmetyupāsta āpnoti sarvānkāmām+stṛptimānbhavati yāvadapāṃ gataṃ tatrāsya yathākāmacāro bhavati yo'po brahmetyupāste'sti bhagavo'dbhyo bhūya ityadbhyo vāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.10.2॥ ॥ iti daśamaḥ khaṇḍaḥ ॥ ॥ ekādaśaḥ khaṇḍaḥ ॥ tejo vāvādbhyo bhūyastadvā etadvāyumāgṛhyākāśamabhitapati tadāhurniśocati nitapati varṣiṣyati vā iti teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate tadetadūrdhvābhiśca tiraścībhiśca vidyudbhirāhrādāścaranti tasmādāhurvidyotate stanayati varṣiṣyati vā iti teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate teja upāssveti ॥ 7.11.1॥ sa yastejo brahmetyupāste tejasvī vai sa tejasvato lokānbhāsvato'pahatatamaskānabhisidhyati yāvattejaso gataṃ tatrāsya yathākāmacāro bhavati yastejo brahmetyupāste'sti bhagavastejaso bhūya iti tejaso vāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.11.2॥ ॥ iti ekādaśaḥ khaṇḍaḥ ॥ ॥ dvādaśaḥ khaṇḍaḥ ॥ ākāśo vāva tejaso bhūyānākāśe vai sūryācandramasāvubhau vidyunnakṣatrāṇyagnirākāśenāhvayatyākāśena śṛṇotyākāśena pratiśṛṇotyākāśe ramata ākāśe na ramata ākāśe jāyata ākāśamabhijāyata ākāśamupāssveti ॥ 7.12.1॥ sa ya ākāśaṃ brahmetyupāsta ākāśavato vai sa lokānprakāśavato'saṃbādhānurugāyavato'bhisidhyati yāvadākāśasya gataṃ tatrāsya yathākāmacāro bhavati ya ākāśaṃ brahmetyupāste'sti bhagava ākāśādbhūya iti ākāśādvāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.12.2॥ ॥ iti dvādaśaḥ khaṇḍaḥ ॥ ॥ trayodaśaḥ khaṇḍaḥ ॥ smaro vāvākāśādbhūyastasmādyadyapi bahava āsīranna smaranto naiva te kaṃcana śṛṇuyurna manvīranna vijānīranyadā vāva te smareyuratha śṛṇuyuratha manvīrannatha vijānīransmareṇa vai putrānvijānāti smareṇa paśūnsmaramupāssveti ॥ 7.13.1॥ sa yaḥ smaraṃ brahmetyupāste yāvatsmarasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ smaraṃ brahmetyupāste'sti bhagavaḥ smarādbhūya iti smarādvāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.13.2॥ ॥ iti trayodaśaḥ khaṇḍaḥ ॥ ॥ caturdaśaḥ khaṇḍaḥ ॥ āśā vāva smarādbhūyasyāśeddho vai smaro mantrānadhīte karmāṇi kurute putrām+śca paśūm+ścecchata imaṃ ca lokamamuṃ cecchata āśāmupāssveti ॥ 7.14.1॥ sa ya āśāṃ brahmetyupāsta āśayāsya sarve kāmāḥ samṛdhyantyamoghā hāsyāśiṣo bhavanti yāvadāśāyā gataṃ tatrāsya yathākāmacāro bhavati ya āśāṃ brahmetyupāste'sti bhagava āśāyā bhūya ityāśāyā vāva bhūyo'stīti tanme bhagavānbravītviti ॥ 7.14.2॥ ॥ iti caturdaśaḥ khaṇḍaḥ ॥ ॥ pañcadaśaḥ khaṇḍaḥ ॥ prāṇo vā āśāyā bhūyānyathā vā arā nābhau samarpitā evamasminprāṇe sarvam+samarpitaṃ prāṇaḥ prāṇena yāti prāṇaḥ prāṇaṃ dadāti prāṇāya dadāti prāṇo ha pitā prāṇo mātā prāṇo bhrātā prāṇaḥ svasā prāṇa ācāryaḥ prāṇo brāhmaṇaḥ ॥ 7.15.1॥ sa yadi pitaraṃ vā mātaraṃ vā bhrātaraṃ vā svasāraṃ vācāryaṃ vā brāhmaṇaṃ vā kiṃcidbhṛśamiva pratyāha dhiktvāstvityevainamāhuḥ pitṛhā vai tvamasi mātṛhā vai tvamasi bhrātṛhā vai tvamasi svasṛhā vai tvamasyācāryahā vai tvamasi brāhmaṇahā vai tvamasīti ॥ 7.15.2॥ atha yadyapyenānutkrāntaprāṇāñchūlena samāsaṃ vyatiṣaṃdahennaivainaṃ brūyuḥ pitṛhāsīti na mātṛhāsīti na bhrātṛhāsīti na svasṛhāsīti nācāryahāsīti na brāhmaṇahāsīti ॥ 7.15.3॥ prāṇo hyevaitāni sarvāṇi bhavati sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannativādī bhavati taṃ cedbrūyurativādyasītyativādyasmīti brūyānnāpahnuvīta ॥ 7.15.4॥ ॥ iti pañcadaśaḥ khaṇḍaḥ ॥ ॥ ṣoḍaśaḥ khaṇḍaḥ ॥ eṣa tu vā ativadati yaḥ satyenātivadati so'haṃ bhagavaḥ satyenātivadānīti satyaṃ tveva vijijñāsitavyamiti satyaṃ bhagavo vijijñāsa iti ॥ 7.16.1॥ ॥ iti ṣoḍaśaḥ khaṇḍaḥ ॥ ॥ saptadaśaḥ khaṇḍaḥ ॥ yadā vai vijānātyatha satyaṃ vadati nāvijānansatyaṃ vadati vijānanneva satyaṃ vadati vijñānaṃ tveva vijijñāsitavyamiti vijñānaṃ bhagavo vijijñāsa iti ॥ 7.17.1॥ ॥ iti saptadaśaḥ khaṇḍaḥ ॥ ॥ aṣṭādaśaḥ khaṇḍaḥ ॥ yadā vai manute'tha vijānāti nāmatvā vijānāti matvaiva vijānāti matistveva vijijñāsitavyeti matiṃ bhagavo vijijñāsa iti ॥ 7.18.1॥ ॥ iti aṣṭādaśaḥ khaṇḍaḥ ॥ ॥ ekonaviṃśatitamaḥ khaṇḍaḥ ॥ yadā vai śraddadhātyatha manute nāśraddadhanmanute śraddadhadeva manute śraddhā tveva vijijñāsitavyeti śraddhāṃ bhagavo vijijñāsa iti ॥ 7.19.1॥ ॥ iti ekonaviṃśatitamaḥ khaṇḍaḥ ॥ ॥ viṃśatitamaḥ khaṇḍaḥ ॥ yadā vai nistiṣṭhatyatha śraddadhāti nānistiṣṭhañchraddadhāti nistiṣṭhanneva śraddadhāti niṣṭhā tveva vijijñāsitavyeti niṣṭhāṃ bhagavo vijijñāsa iti ॥ 7.20.1॥ ॥ iti viṃśatitamaḥ khaṇḍaḥ ॥ ॥ ekaviṃśaḥ khaṇḍaḥ ॥ yadā vai karotyatha nistiṣṭhati nākṛtvā nistiṣṭhati kṛtvaiva nistiṣṭhati kṛtistveva vijijñāsitavyeti kṛtiṃ bhagavo vijijñāsa iti ॥ 7.21.1॥ ॥ iti ekaviṃśaḥ khaṇḍaḥ ॥ ॥ dvāviṃśaḥ khaṇḍaḥ ॥ yadā vai sukhaṃ labhate'tha karoti nāsukhaṃ labdhvā karoti sukhameva labdhvā karoti sukhaṃ tveva vijijñāsitavyamiti sukhaṃ bhagavo vijijñāsa iti ॥ 7.22.1॥ ॥ iti dvāviṃśaḥ khaṇḍaḥ ॥ ॥ trayoviṃśaḥ khaṇḍaḥ ॥ yo vai bhūmā tatsukhaṃ nālpe sukhamasti bhūmaiva sukhaṃ bhūmā tveva vijijñāsitavya iti bhūmānaṃ bhagavo vijijñāsa iti ॥ 7.23.1॥ ॥ iti trayoviṃśaḥ khaṇḍaḥ ॥ ॥ caturviṃśaḥ khaṇḍaḥ ॥ yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmātha yatrānyatpaśyatyanyacchṛṇotyanyadvijānāti tadalpaṃ yo vai bhūmā tadamṛtamatha yadalpaṃ tanmartyam+ sa bhagavaḥ kasminpratiṣṭhita iti sve mahimni yadi vā na mahimnīti ॥ 7.24.1॥ goaśvamiha mahimetyācakṣate hastihiraṇyaṃ dāsabhāryaṃ kṣetrāṇyāyatanānīti nāhamevaṃ bravīmi bravīmīti hovācānyohyanyasminpratiṣṭhita iti ॥ 7.24.2॥ ॥ iti caturviṃśaḥ khaṇḍaḥ ॥ ॥ pañcaviṃśaḥ khaṇḍaḥ ॥ sa evādhastātsa upariṣṭātsa paścātsa purastātsa dakṣiṇataḥ sa uttarataḥ sa evedam+ sarvamityathāto'haṃkārādeśa evāhamevādhastādahamupariṣṭādahaṃ paścādahaṃ purastādahaṃ dakṣiṇato'hamuttarato'hamevedam+ sarvamiti ॥ 7.25.1॥ athāta ātmādeśa evātmaivādhastādātmopariṣṭādātmā paścādātmā purastādātmā dakṣiṇata ātmottarata ātmaivedam+ sarvamiti sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannātmaratirātmakrīḍa ātmamithuna ātmānandaḥ sa svarāḍbhavati tasya sarveṣu lokeṣu kāmacāro bhavati atha ye'nyathāto viduranyarājānaste kṣayyalokā bhavanti teṣām+ sarveṣu lokeṣvakāmacāro bhavati ॥ 7.25.2॥ ॥ iti pañcaviṃśaḥ khaṇḍaḥ ॥ ॥ ṣaḍviṃśaḥ khaṇḍaḥ ॥ tasya ha vā etasyaivaṃ paśyata evaṃ manvānasyaivaṃ vijānata ātmataḥ prāṇa ātmata āśātmataḥ smara ātmata ākāśa ātmatasteja ātmata āpa ātmata āvirbhāvatirobhāvāvātmato'nnamātmato balamātmato vijñānamātmato dhyānamātmataścittamātmataḥ saṃkalpa ātmato mana ātmato vāgātmato nāmātmato mantrā ātmataḥ karmāṇyātmata evedam+sarvamiti ॥ 7.26.1॥ tadeṣa śloko na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatām+ sarvam+ ha paśyaḥ paśyati sarvamāpnoti sarvaśa iti sa ekadhā bhavati tridhā bhavati pañcadhā saptadhā navadhā caiva punaścaikādaśaḥ smṛtaḥ śataṃ ca daśa caikaśca sahasrāṇi ca vim+śatirāhāraśuddhau sattvaśuddhau dhruvā smṛtiḥ smṛtilambhe sarvagranthīnāṃ vipramokṣastasmai mṛditakaṣāyāya tamasaspāraṃ darśayati bhagavānsanatkumārastam+ skanda ityācakṣate tam+ skanda ityācakṣate ॥ 7.26.2॥ ॥ iti ṣaḍviṃśaḥ khaṇḍaḥ ॥ ॥ iti saptamo'dhyāyaḥ ॥ ॥ aṣṭamo'dhyāyaḥ ॥ ॥ prathamaḥ khaṇḍaḥ ॥ atha yadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśma daharo'sminnantarākāśastasminyadantastadanveṣṭavyaṃ tadvāva vijijñāsitavyamiti ॥ 8.1.1॥ taṃ cedbrūyuryadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśma daharo'sminnantarākāśaḥ kiṃ tadatra vidyate yadanveṣṭavyaṃ yadvāva vijijñāsitavyamiti sa brūyāt ॥ 8.1.2॥ yāvānvā ayamākāśastāvāneṣo'ntarhṛdaya akāśa ubhe asmindyāvāpṛthivī antareva samāhite ubhāvagniśca vāyuśca sūryācandramasāvubhau vidyunnakṣatrāṇi yaccāsyehāsti yacca nāsti sarvaṃ tadasminsamāhitamiti ॥ 8.1.3॥ taṃ cedbrūyurasmim+ścedidaṃ brahmapure sarvam+ samāhitam+ sarvāṇi ca bhūtāni sarve ca kāmā yadaitajjarā vāpnoti pradhvam+sate vā kiṃ tato'tiśiṣyata iti ॥ 8.1.4॥ sa brūyātnāsya jarayaitajjīryati na vadhenāsya hanyata etatsatyaṃ brahmapuramasmikāmāḥ samāhitāḥ eṣa ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpo yathā hyeveha prajā anvāviśanti yathānuśāsanam yaṃ yamantamabhikāmā bhavanti yaṃ janapadaṃ yaṃ kṣetrabhāgaṃ taṃ tamevopajīvanti ॥ 8.1.5॥ tadyatheha karmajito lokaḥ kṣīyata evamevāmutra puṇyajito lokaḥ kṣīyate tadya ihātmānamanuvidya vrajantyetām+śca satyānkāmām+steṣām+ sarveṣu lokeṣvakāmacāro bhavatyatha ya ihātmānamanivudya vrajantyetam+śca satyānkāmām+steṣām+ sarveṣu lokeṣu kāmacāro bhavati ॥ 8.1.6॥ ॥ iti prathamaḥ khaṇḍaḥ ॥ ॥ dvitīyaḥ khaṇḍaḥ ॥ sa yadi pitṛlokakāmo bhavati saṃkalpādevāsya pitaraḥ samuttiṣṭhanti tena pitṛlokena saṃpanno mahīyate ॥ 8.2.1॥ atha yadi mātṛlokakāmo bhavati saṃkalpādevāsya mātaraḥ samuttiṣṭhanti tena mātṛlokena saṃpanno mahīyate ॥ 8.2.2॥ atha yadi bhrātṛlokakāmo bhavati saṃkalpādevāsya bhrātaraḥ samuttiṣṭhanti tena bhrātṛlokena saṃpanno mahīyate ॥ 8.2.3॥॥ atha yadi svasṛlokakāmo bhavati saṃkalpādevāsya svasāraḥ samuttiṣṭhanti tena svasṛlokena saṃpanno mahīyate ॥ 8.2.4॥ atha yadi sakhilokakāmo bhavati saṃkalpādevāsya sakhāyaḥ samuttiṣṭhanti tena sakhilokena saṃpanno mahīyate ॥ 8.2.5॥ atha yadi gandhamālyalokakāmo bhavati saṃkalpādevāsya gandhamālye samuttiṣṭhatastena gandhamālyalokena saṃpanno mahīyate ॥ 8.2.6॥ atha yadyannapānalokakāmo bhavati saṃkalpādevāsyānnapāne samuttiṣṭhatastenānnapānalokena saṃpanno mahīyate ॥ 8.2.7॥ atha yadi gītavāditralokakāmo bhavati saṃkalpādevāsya gītavāditre samuttiṣṭhatastena gītavāditralokena saṃpanno mahīyate ॥ 8.2.8॥ atha yadi strīlokakāmo bhavati saṃkalpādevāsya striyaḥ samuttiṣṭhanti tena strīlokena saṃpanno mahīyate ॥ 8.2.9॥ yaṃ yamantamabhikāmo bhavati yaṃ kāmaṃ kāmayate so'sya saṃkalpādeva samuttiṣṭhati tena saṃpanno mahīyate ॥ 8.2.10॥ ॥ iti dvitīyaḥ khaṇḍaḥ ॥ ॥ tṛtīyaḥ khaṇḍaḥ ॥ ta ime satyāḥ kāmā anṛtāpidhānāsteṣām+ satyānām+ satāmanṛtamapidhānaṃ yo yo hyasyetaḥ praiti na tamiha darśanāya labhate ॥ 8.3.1॥ atha ye cāsyeha jīvā ye ca pretā yaccānyadicchanna labhate sarvaṃ tadatra gatvā vindate'tra hyasyaite satyāḥ kāmā anṛtāpidhānāstadyathāpi hiraṇyanidhiṃ nihitamakṣetrajñā uparyupari sañcaranto na vindeyurevamevemāḥ sarvāḥ prajā aharahargacchantya etaṃ brahmalokaṃ na vindantyanṛtena hi pratyūḍhāḥ ॥ 8.3.2॥ sa vā eṣa ātmā hṛdi tasyaitadeva niruktam+ hṛdyayamiti tasmāddhṛdayamaharaharvā evaṃvitsvargaṃ lokameti ॥ 8.3.3॥ atha ya eṣa saṃprasādo'smāccharīrātsamutthāya paraṃ jyotirupasaṃpadya svena rūpeṇābhiniṣpadyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tasya ha vā etasya brahmaṇo nāma satyamiti ॥ 8.3.4॥ tāni ha vā etāni trīṇyakṣarāṇi satīyamiti tadyatsattadamṛtamatha yatti tanmartyamatha yadyaṃ tenobhe yacchati yadanenobhe yacchati tasmādyamaharaharvā evaṃvitsvargaṃ lokameti ॥ 8.3.5॥ ॥ iti tṛtīyaḥ khaṇḍaḥ ॥ ॥ caturthaḥ khaṇḍaḥ ॥ atha ya ātmā sa seturdhṛtireṣāṃ lokānāmasaṃbhedāya naitam+ setumahorātre tarato na jarā na mṛtyurna śoko na sukṛtaṃ na duṣkṛtam+ sarve pāpmāno'to nivartante'pahatapāpmā hyeṣa brahmalokaḥ ॥ 8.4.1॥ tasmādvā etam+ setuṃ tīrtvāndhaḥ sannanandho bhavati viddhaḥ sannaviddho bhavatyupatāpī sannanupatāpī bhavati tasmādvā etam+ setuṃ tīrtvāpi naktamaharevābhiniṣpadyate sakṛdvibhāto hyevaiṣa brahmalokaḥ ॥ 8.4.2॥ tadya evaitaṃ brahmalokaṃ brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣām+ sarveṣu lokeṣu kāmacāro bhavati ॥ 8.4.3॥ ॥ iti caturthaḥ khaṇḍaḥ ॥ ॥ pañcamaḥ khaṇḍaḥ ॥ atha yadyajña ityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva yo jñātā taṃ vindate'tha yadiṣṭamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeveṣṭvātmānamanuvindate ॥ 8.5.1॥ atha yatsattrāyaṇamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva sata ātmanastrāṇaṃ vindate'tha yanmaunamityācakṣate brahmacaryameva tabbrahmacaryeṇa hyevātmānamanuvidya manute '॥ 8.5.2॥ atha yadanāśakāyanamityācakṣate brahmacaryameva tadeṣa hyātmā na naśyati yaṃ brahmacaryeṇānuvindate'tha yadaraṇyāyanamityācakṣate brahmacaryameva tadaraśca ha vai ṇyaścārṇavau brahmaloke tṛtīyasyāmito divi tadairaṃ madīyam+ sarastadaśvatthaḥ somasavanastadaparājitā pūrbrahmaṇaḥ prabhuvimitam+ hiraṇmayam ॥ 8.5.3॥ tadya evaitavaraṃ ca ṇyaṃ cārṇavau brahmaloke brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣām+ sarveṣu lokeṣu kāmacāro bhavati ॥ 8.5.4॥ ॥ iti pañcamaḥ khaṇḍaḥ ॥ ॥ ṣaṣṭhaḥ khaṇḍaḥ ॥ atha yā etā hṛdayasya nāḍyastāḥ piṅgalasyāṇimnastiṣṭhanti śuklasya nīlasya pītasya lohitasyetyasau vā ādityaḥ piṅgala eṣa śukla eṣa nīla eṣa pīta eṣa lohitaḥ ॥ 8.6.1॥ tadyathā mahāpatha ātata ubhau grāmau gacchatīmaṃ cāmuṃ caivamevaitā ādityasya raśmaya ubhau lokau gacchantīmaṃ cāmuṃ cāmuṣmādādityātpratāyante tā āsu nāḍīṣu sṛptā ābhyo nāḍībhyaḥ pratāyante te'muṣminnāditye sṛptāḥ ॥ 8.6.2॥ tadyatraitatsuptaḥ samastḥ saṃprasannaḥ svapnaṃ na vijānātyāsu tadā nāḍīṣu sṛpto bhavati taṃ na kaścana pāpmā spṛśati tejasā hi tadā saṃpanno bhavati ॥ 8.6.3॥ atha yatraitadabalimānaṃ nīto bhavati tamabhita āsīnā āhurjānāsi māṃ jānāsi māmiti sa yāvadasmāccharīrādanutkrānto bhavati tāvajjānāti ॥ 8.6.4॥ atha yatraitadasmāccharīrādutkrāmatyathaitaireva raśmibhirūrdhvamākramate sa omiti vā hodvā mīyate sa yāvatkṣipyenmanastāvadādityaṃ gacchatyetadvai khalu lokadvāraṃ viduṣāṃ prapadanaṃ nirodho'viduṣām ॥ 8.6.5॥ tadeṣa ślokaḥ । śataṃ caikā ca hṛdayasya nāḍyastāsāṃ mūrdhānamabhiniḥsṛtaikā । tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavantyutkramaṇe bhavanti ॥ 8.6.6॥ ॥ iti ṣaṣṭhaḥ khaṇḍaḥ ॥ ॥ saptamaḥ khaṇḍaḥ ॥ ya ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvām+śca lokānāpnoti sarvām+śca kāmānyastamātmānamanuvidya vijānātīti ha prajāpatiruvāca ॥ 8.7.1॥ taddhobhaye devāsurā anububudhire te hocurhanta tamātmānamanvecchāmo yamātmānamanviṣya sarvām+śca lokānāpnoti sarvām+śca kāmānitīndro haiva devānāmabhipravavrāja virocano'surāṇāṃ tau hāsaṃvidānāveva samitpāṇī prajāpatisakāśamājagmatuḥ ॥ 8.7.2॥ tau ha dvātrim+śataṃ varṣāṇi brahmacaryamūṣatustau ha prajāpatiruvāca kimicchantāvāstamiti tau hocaturya ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvām+śca lokānāpnoti sarvām+śca kāmānyastamātmānamanuvidya vijānātīti bhagavato vaco vedayante tamicchantāvavāstamiti ॥ 8.7.3॥ tau ha prajāpatiruvāca ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmetyatha yo'yaṃ bhagavo'psu parikhyāyate yaścāyamādarśe katama eṣa ityeṣa u evaiṣu sarveṣvanteṣu parikhyāyata iti hovāca ॥ 8.7.4॥ ॥ iti saptamaḥ khaṇḍaḥ ॥ ॥ aṣṭamaḥ khaṇḍaḥ ॥ udaśarāva ātmānamavekṣya yadātmano na vijānīthastanme prabrūtamiti tau hodaśarāve'vekṣāṃcakrāte tau ha prajāpatiruvāca kiṃ paśyatha iti tau hocatuḥ sarvamevedamāvāṃ bhagava ātmānaṃ paśyāva ā lomabhyaḥ ā nakhebhyaḥ pratirūpamiti ॥ 8.8.1॥ tau ha prajāpatiruvāca sādhvalaṃkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣethāmiti tau ha sādhvalaṃkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣāṃcakrāte tau ha prajāpatiruvāca kiṃ paśyatha iti ॥ 8.8.2॥ tau hocaturyathaivedamāvāṃ bhagavaḥ sādhvalaṃkṛtau suvasanau pariṣkṛtau sva evamevemau bhagavaḥ sādhvalaṃkṛtau suvasanau pariṣkṛtāvityeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tau ha śāntahṛdayau pravavrajatuḥ ॥ 8.8.3॥ tau hānvīkṣya prajāpatiruvācānupalabhyātmānamananuvidya vrajato yatara etadupaniṣado bhaviṣyanti devā vāsurā vā te parābhaviṣyantīti sa ha śāntahṛdaya eva virocano'surāñjagāma tebhyo haitāmupaniṣadaṃ provācātmaiveha mahayya ātmā paricarya ātmānameveha mahayannātmānaṃ paricarannubhau lokāvavāpnotīmaṃ cāmuṃ ceti ॥ 8.8.4॥ tasmādapyadyehādadānamaśraddadhānamayajamānamāhurāsuro batetyasurāṇām+ hyeṣopaniṣatpretasya śarīraṃ bhikṣayā vasanenālaṃkāreṇeti sam+skurvantyetena hyamuṃ lokaṃ jeṣyanto manyante ॥ 8.8.5॥ ॥ iti aṣṭamaḥ khaṇḍaḥ ॥ ॥ navamaḥ khaṇḍaḥ ॥ atha hendro'prāpyaiva devānetadbhayaṃ dadarśa yathaiva khalvayamasmiñcharīre sādhvalaṃkṛte sādhvalaṃkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṃ paśyāmīti ॥ 8.9.1॥ sa samitpāṇiḥ punareyāya tam+ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ sārdhaṃ virocanena kimicchanpunarāgama iti sa hovāca yathaiva khalvayaṃ bhagavo'smiñcharīre sādhvalaṃkṛte sādhvalaṃkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṃ paśyāmīti ॥ 8.9.2॥ evamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātrim+śataṃ varṣāṇīti sa hāparāṇi dvātrim+śataṃ varṣāṇyuvāsa tasmai hovāca ॥ 8.9.3॥ ॥ iti navamaḥ khaṇḍaḥ ॥ ॥ daśamaḥ khaṇḍaḥ ॥ ya eṣa svapne mahīyamānaścaratyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṃ dadarśa tadyadyapīdam+ śarīramandhaṃ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati ॥ 8.10.1॥ na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṃ paśyāmīti ॥ 8.10.2॥ sa samitpāṇiḥ punareyāya tam+ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca tadyadyapīdaṃ bhagavaḥ śarīramandhaṃ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati ॥ 8.10.3॥ na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṃ paśyāmītyevamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātrim+śataṃ varṣāṇīti sa hāparāṇi dvātrim+śataṃ varṣāṇyuvāsa tasmai hovāca ॥ 8.10.4॥ ॥ iti daśamaḥ khaṇḍaḥ ॥ ॥ ekādaśaḥ khaṇḍaḥ ॥ tadyatraitatsuptaḥ samastaḥ saṃprasannaḥ svapnaṃ na vijānātyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṃ dadarśa nāha khalvayamevam+ saṃpratyātmānaṃ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmīti ॥ 8.11.1॥ sa samitpāṇiḥ punareyāya tam+ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca nāha khalvayaṃ bhagava evam+ saṃpratyātmānaṃ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmīti ॥ 8.11.2॥ evamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi no evānyatraitasmādvasāparāṇi pañca varṣāṇīti sa hāparāṇi pañca varṣāṇyuvāsa tānyekaśatam+ saṃpeduretattadyadāhurekaśatam+ ha vai varṣāṇi maghavānprajāpatau brahmacaryamuvāsa tasmai hovāca ॥ 8.11.3॥ ॥ iti ekādaśaḥ khaṇḍaḥ ॥ ॥ dvādaśaḥ khaṇḍaḥ ॥ maghavanmartyaṃ vā idam+ śarīramāttaṃ mṛtyunā tadasyāmṛtasyāśarīrasyātmano'dhiṣṭhānamātto vai saśarīraḥ priyāpriyābhyāṃ na vai saśarīrasya sataḥ priyāpriyayorapahatirastyaśarīraṃ vāva santaṃ na priyāpriye spṛśataḥ ॥ 8.12.1॥ aśarīro vāyurabhraṃ vidyutstanayitnuraśarīrāṇyetāni tadyathaitānyamuṣmādākāśātsamutthāya paraṃ jyotirupasaṃpadya svena rūpeṇābhiniṣpadyante ॥ 8.12.2॥। evamevaiṣa saṃprasādo'smāccharīrātsamutthāya paraṃ jyotirupasaṃpadya svena rūpeṇābhiniṣpadyate sa uttamapuruṣaḥ sa tatra paryeti jakṣatkrīḍanramamāṇaḥ strībhirvā yānairvā jñātibhirvā nopajanam+ smarannidam+ śarīram+ sa yathā prayogya ācaraṇe yukta evamevāyamasmiñcharīre prāṇo yuktaḥ ॥ 8.12.3॥ atha yatraitadākāśamanuviṣaṇṇaṃ cakṣuḥ sa cākṣuṣaḥ puruṣo darśanāya cakṣuratha yo vededaṃ jighrāṇīti sa ātmā gandhāya ghrāṇamatha yo vededamabhivyāharāṇīti sa ātmābhivyāhārāya vāgatha yo vededam+ śṛṇavānīti sa ātmā śravaṇāya śrotram ॥ 8.12.4॥ atha yo vededaṃ manvānīti sātmā mano'sya daivaṃ cakṣuḥ sa vā eṣa etena daivena cakṣuṣā manasaitānkāmānpaśyanramate ya ete brahmaloke ॥ 8.12.5॥ taṃ vā etaṃ devā ātmānamupāsate tasmātteṣām+ sarve ca lokā āttāḥ sarve ca kāmāḥ sa sarvām+śca lokānāpnoti sarvām+śca kāmānyastamātmānamanuvidya vijānātīti ha prjāpatiruvāca prajāpatiruvāca ॥ 8.12.6॥ ॥ iti dvādaśaḥ khaṇḍaḥ ॥ ॥ trayodaśaḥ khaṇḍaḥ ॥ śyāmācchabalaṃ prapadye śabalācchyāmaṃ prapadye'śva iva romāṇi vidhūya pāpaṃ candra iva rāhormukhātpramucya dhūtvā śarīramakṛtaṃ kṛtātmā brahmalokamabhisaṃbhavāmītyabhisaṃbhavāmīti ॥ 8.13.1॥ ॥ iti trayodaśaḥ khaṇḍaḥ ॥ ॥ caturdaśaḥ khaṇḍaḥ ॥ ākāśo vai nāma nāmarūpayornirvahitā te yadantarā tadbrahma tadamṛtam+ sa ātmā prajāpateḥ sabhāṃ veśma prapadye yaśo'haṃ bhavāmi brāhmaṇānāṃ yaśo rājñāṃ yaśoviśāṃ yaśo'hamanuprāpatsi sa hāhaṃ yaśasāṃ yaśaḥ śyetamadatkamadatkam+ śyetaṃ lindu mābhigāṃ lindu mābhigām ॥ 8.14.1॥ ॥ iti caturdaśaḥ khaṇḍaḥ ॥ ॥ pañcadaśaḥ khaṇḍaḥ ॥ tadhaitadbrahmā prajāpatayai uvāca prajāpatirmanave manuḥ prajābhyaḥ ācāryakulādvedamadhītya yathāvidhānaṃ guroḥ karmātiśeṣeṇābhisamāvṛtya kuṭumbe śucau deśe svādhyāyamadhīyāno dharmikānvidadhadātmani sarvaindriyāṇi saṃpratiṣṭhāpyāhim+sansarva bhūtānyanyatra tīrthebhyaḥ sa khalvevaṃ vartayanyāvadāyuṣaṃ brahmalokamabhisaṃpadyate na ca punarāvartate na ca punarāvartate ॥ 8.15.1॥ ॥ iti pañcadaśaḥ khaṇḍaḥ ॥ ॥ iti aṣṭamo'dhyāyaḥ ॥ oṃ āpyāyantu mamāṅgāni vākprāṇaśckṣuḥ śrotramatho balamindriyāṇi ca sarvāṇi । sarvaṃ brahmaupaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma nirākarodanikāraṇamastvanikāraṇaṃ me'stu । tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi santu ॥ ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥