ॐ श्री गुरुभ्यो नमः । हरिः ॐ । ॐ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः । नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि । सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् । ॐ शान्तिः शान्तिः शान्तिः ॥ १॥ इति प्रथमोऽनुवाकः ॥ ॐ शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । साम सन्तानः । इत्युक्तः शीक्षाध्यायः ॥ १॥ इति द्वितीयोऽनुवाकः ॥ सह नौ यशः । सह नौ ब्रह्मवर्चसम् । अथातः संहिताया उपनिषदम् व्याख्यास्यामः । पञ्चस्वधिकरणेषु । अधिलोकमधिज्यौतिषमधिविद्यमधिप्रजमध्यात्मम् । ता महास्ँ हिता इत्याचक्षते । अथाधिलोकम् । पृथिवी पूर्वरूपम् । द्यौरुत्तररूपम् । आकाशः सन्धिः ॥ १॥ वायुः सन्धानम् । इत्यधिलोकम् । अथाधिजौतिषम् । अग्निः पूर्वरूपम् । आदित्य उत्तररूपम् । आपः सन्धिः । वैद्युतः सन्धानम् । इत्यधिज्यौतिषम् । अथाधिविद्यम् । आचार्यः पूर्वरूपम् ॥ २॥ अन्तेवास्युत्तररूपम् । विद्या सन्धिः । प्रवचन्ँ सन्धानम् । इत्यधिविद्यम् । अथाधिप्रजम् । माता पूर्वरूपम् । पितोत्तररूपम् । प्रजा सन्धिः । प्रजनन्ँ सन्धानम् । इत्यधिप्रजम् ॥ ३॥ अथाध्यात्मम् । अधरा हनुः पूर्वरूपम् । उत्तरा हनुरुत्तररूपम् । वाक्सन्धिः । जिह्वा सन्धानम् । इत्यध्यात्मम् । इतीमा महास्ँ हिताः । य एवमेता महास्ँ हिता व्याख्याता वेद । सन्धीयते प्रजया पशुभिः । ब्रह्मवर्चसेनान्नाद्येन सुवर्ग्येण लोकेन ॥ ४॥ इति तृतीयोऽनुवाकः ॥ यश्छन्दसामृषभो विश्वरूपः । छन्दोभ्योऽध्यमृतात्संबभूव । स मेन्द्रो मेधया स्पृणोतु । अमृतस्य देव धारणो भूयासम् । शरीरं मे विचर्षणम् । जिह्वा मे मधुमत्तमा । कर्णाभ्यां भूरि विश्रुवम् । ब्रह्मणः कोशोऽसि मेधया पिहितः । श्रुतं मे गोपाय । आवहन्ती वितन्वाना ॥ १॥ कुर्वाणाऽचीरमात्मनः । वासा्ँ सि मम गावश्च । अन्नपाने च सर्वदा । ततो मे श्रियमावह । लोमशां पशुभिः सह स्वाहा । आ मा यन्तु ब्रह्मचारिणः स्वाहा । वि माऽऽयन्तु ब्रह्मचारिणः स्वाहा । प्र माऽऽयन्तु ब्रह्मचारिणः स्वाहा । दमायन्तु ब्रह्मचारिणः स्वाहा । शमायन्तु ब्रह्मचारिणः स्वाहा ॥ २॥ यशो जनेऽसानि स्वाहा । श्रेयान् वस्यसोऽसानि स्वाहा । तं त्वा भग प्रविशानि स्वाहा । स मा भग प्रविश स्वाहा । तस्मिन् त्सहस्रशाखे निभगाहं त्वयि मृजे स्वाहा । यथाऽऽपः प्रवताऽऽयन्ति यथा मासा अहर्जरम् । एवं मां ब्रह्मचारिणः । धातरायन्तु सर्वतः स्वाहा । प्रतिवेशोऽसि प्र मा भाहि प्र मा पद्यस्व ॥ ३॥ इति चतुर्थोऽनुवाकः ॥ भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः । तासामु ह स्मैतां चतुर्थीम् । माहाचमस्यः प्रवेदयते । मह इति । तत् ब्रह्म । स आत्मा । अङ्गान्यन्या देवताः । भूरिति वा अयं लोकः । भुव इत्यन्तरिक्षम् । सुवरित्यसौ लोकः ॥ १॥ मह इत्यादित्यः । आदित्येन वाव सर्वे लोका महीयन्ते । भूरिति वा अग्निः । भुव इति वायुः । सुवरित्यादित्यः । मह इति चन्द्रमाः । चन्द्रमसा वाव सर्वाणि ज्योती्ँ षि महीयन्ते । भूरिति वा ऋचः । भुव इति सामानि । सुवरिति यजू्ँ षि ॥ २॥ मह इति ब्रह्म । ब्रह्मणा वाव सर्वे वेदा महीयन्ते । भूरिति वै प्राणः । भुव इत्यपानः । सुवरिति व्यानः । मह इत्यन्नम् । अन्नेन वाव सर्वे प्राण महीयन्ते । ता वा एताश्चतस्रश्चतुर्ध । चतस्रश्चतस्रो व्याहृतयः । ता यो वेद । स वेद ब्रह्म । सर्वेऽस्मै देवा बलिमावहन्ति ॥ ३॥ इति पञ्चमोऽनुवाकः ॥ स य एषोऽन्तरहृदय आकाशः । तस्मिन्नयं पुरुषो मनोमयः । अमृतो हिरण्मयः । अन्तरेण तालुके । य एष स्तन इवावलंबते । सेन्द्रयोनिः । यत्रासौ केशान्तो विवर्तते । व्यपोह्य शीर्षकपाले । भूरित्यग्नौ प्रतितिष्ठति । भुव इति वायौ ॥ १॥ सुवरित्यादित्ये । मह इति ब्रह्मणि । आप्नोति स्वाराज्यम् । आप्नोति मनसस्पतिम् । वाक्पतिश्चक्षुष्पतिः । श्रोत्रपतिर्विज्ञानपतिः । एतत्ततो भवति । आकाशशरीरं ब्रह्म । सत्यात्म प्राणारामं मन आनन्दम् । शान्तिसमृद्धममृतम् । इति प्राचीनयोग्योपास्स्व ॥ २॥ इति षष्ठोऽनुवाकः ॥ पृथिव्यन्तरिक्षं द्यौर्दिशोऽवान्तरदिशाः । अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि । आप ओषधयो वनस्पतय आकाश आत्मा । इत्यधिभूतम् । अथाध्यात्मम् । प्राणो व्यानोऽपान उदानः समानः । चक्षुः श्रोत्रं मनो वाक् त्वक् । चर्म मा्ँस्ँ स्नावास्थि मज्जा । एतदधिविधाय ऋषिरवोचत् । पाङ्क्तं वा इद्ँ सर्वम् । पाङ्क्तेनैव पाङ्क्त्ँ स्पृणोतीति ॥ १॥ इति सप्तमोऽनुवाकः ॥ ओमिति ब्रह्म । ओमितीद्ँ सर्वम् । ओमित्येतदनुकृतिर्ह स्म वा अप्यो श्रावयेत्याश्रावयन्ति । ओमिति सामानि गायन्ति । ओ्ँ शोमिति शस्त्राणि श्ँ सन्ति । ओमित्यध्वर्युः प्रतिगरं प्रतिगृणाति । ओमिति ब्रह्मा प्रसौति । ओमित्यग्निहोत्रमनुजानाति । ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति । ब्रह्मैवोपाप्नोति ॥ १॥ इत्यष्टमोऽनुवाकः ॥ ऋतं च स्वाध्यायप्रवचने च । सत्यं च स्वाध्यायप्रवचने च । तपश्च स्वाध्यायप्रवचने च । दमश्च स्वाध्यायप्रवचने च । शमश्च स्वाध्यायप्रवचने च । अग्नयश्च स्वाध्यायप्रवचने च । अग्निहोत्रं च स्वाध्यायप्रवचने च । अतिथयश्च स्वाध्यायप्रवचने च । मानुषं च स्वाध्यायप्रवचने च । प्रजा च स्वाध्यायप्रवचने च । प्रजनश्च स्वाध्यायप्रवचने च । प्रजातिश्च स्वाध्यायप्रवचने च । सत्यमिति सत्यवचा राथीतरः । तप इति तपोनित्यः पौरुशिष्टिः । स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः । तद्धि तपस्तद्धि तपः ॥ १॥ इति नवमोऽनुवाकः ॥ अहं वृक्षस्य रेरिवा । कीर्तिः पृष्ठं गिरेरिव । ऊर्ध्वपवित्रो वाजिनीव स्वमृतमस्मि । द्रविण्ँ सवर्चसम् । सुमेध अमृतोक्षितः । इति त्रिशङ्कोर्वेदानुवचनम् ॥ १॥ इति दशमोऽनुवाकः ॥ वेदमनूच्याचार्योन्तेवासिनमनुशास्ति । सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः । आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः । सत्यान्न प्रमदितव्यम् । धर्मान्न प्रमदितव्यम् । कुशलान्न प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् । स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् ॥ १॥ देवपितृकार्याभ्यां न प्रमदितव्यम् । मातृदेवो भव । पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव । यान्यनवद्यानि कर्माणि । तानि सेवितव्यानि । नो इतराणि । यान्यस्माक्ँ सुचरितानि । तानि त्वयोपास्यानि ॥ २॥ नो इतराणि । ये के चारुमच्छ्रेया्ँसो ब्राह्मणाः । तेषां त्वयाऽऽसनेन प्रश्वसितव्यम् । श्रद्धया देयम् । अश्रद्धयाऽदेयम् । श्रिया देयम् । ह्रिया देयम् । भिया देयम् । संविदा देयम् । अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकित्सा वा स्यात् ॥ ३॥ ये तत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः । अलूक्षा धर्मकामाः स्युः । यथा ते तत्र वर्तेरन् । तथा तत्र वर्तेथाः । अथाभ्याख्यातेषु । ये तत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः । अलूक्षा धर्मकामाः स्युः । यथा ते तेषु वर्तेरन् । तथा तेषु वर्तेथाः । एष आदेशः । एष उपदेशः । एषा वेदोपनिषत् । एतदनुशासनम् । एवमुपासितव्यम् । एवमु चैतदुपास्यम् ॥ ४॥ इत्येकादशऽनुवाकः ॥ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः । नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षं ब्रह्मावादिषम् । ऋतमवादिषम् । सत्यमवादिषम् । तन्मामावीत् । तद्वक्तारमावीत् । आवीन्माम् । आवीद्वक्तारम् । ॐ शान्तिः शान्तिः शान्तिः ॥ १॥ इति द्वादशोऽनुवाकः ॥ ॥ इति शीक्षावल्ली समाप्ता ॥ ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥ ॐ ब्रह्मविदाप्नोति परम् । तदेषाऽभ्युक्ता । सत्यं ज्ञानमनन्तं ब्रह्म । यो वेद निहितं गुहायां परमे व्योमन् । सोऽश्नुते सर्वान् कामान् सह । ब्रह्मणा विपश्चितेति ॥ तस्माद्वा एतस्मादात्मन आकाशः संभूतः । आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी । पृथिव्या ओषधयः । ओषधीभ्योऽन्नम् । अन्नात्पुरुषः । स वा एष पुरुषोऽन्न्नरसमयः । तस्येदमेव शिरः । अयं दक्षिणः पक्षः । अयमुत्तरः पक्षः । अयमात्मा । इदं पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १॥ इति प्रथमोऽनुवाकः ॥ अन्नाद्वै प्रजाः प्रजायन्ते । याः काश्च पृथिवी्ँ श्रिताः । अथो अन्नेनैव जीवन्ति । अथैनदपि यन्त्यन्ततः । अन्न्ँ हि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । सर्वं वै तेऽन्नमाप्नुवन्ति । येऽन्नं ब्रह्मोपासते । अन्न्ँ हि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । अन्नाद् भूतानि जायन्ते । जातान्यन्नेन वर्धन्ते । अद्यतेऽत्ति च भूतानि । तस्मादन्नं तदुच्यत इति । तस्माद्वा एतस्मादन्नरसमयात् । अन्योऽन्तर आत्मा प्राणमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य प्राण एव शिरः । व्यानो दक्षिणः पक्षः । अपान उत्तरः पक्षः । आकाश आत्मा । पृथिवी पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १॥ इति द्वितीयोऽनुवाकः ॥ प्राणं देवा अनु प्राणन्ति । मनुष्याः पशवश्च ये । प्राणो हि भूतानामायुः । तस्मात् सर्वायुषमुच्यते । सर्वमेव त आयुर्यन्ति । ये प्राणं ब्रह्मोपासते । प्राणो हि भूतानामायुः । तस्मात् सर्वायुषमुच्यत इति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य । तस्माद्वा एतस्मात् प्राणमयात् । अन्योऽन्तर आत्मा मनोमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य यजुरेव शिरः । ऋग्दक्षिणः पक्षः । सामोत्तरः पक्षः । आदेश आत्मा । अथर्वाङ्गिरसः पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १॥ इति तृतीयोऽनुवाकः ॥ यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कदाचनेति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य । तस्माद्वा एतस्मान्मनोमयात् । अन्योऽन्तर आत्मा विज्ञानमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य श्रद्धैव शिरः । ऋतं दक्षिणः पक्षः । सत्यमुत्तरः पक्षः । योग आत्मा । महः पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १॥ इति चतुर्थोऽनुवाकः ॥ विज्ञानं यज्ञं तनुते । कर्माणि तनुतेऽपि च । विज्ञानं देवाः सर्वे । ब्रह्म ज्येष्ठमुपासते । विज्ञानं ब्रह्म चेद्वेद । तस्माच्चेन्न प्रमाद्यति । शरीरे पाप्मनो हित्वा । सर्वान्कामान्समश्नुत इति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य । तस्माद्वा एतस्माद्विज्ञानमयात् । अन्योऽन्तर आत्माऽऽनन्दमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य प्रियमेव शिरः । मोदो दक्षिणः पक्षः । प्रमोद उत्तरः पक्षः । आनन्द आत्मा । ब्रह्म पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १॥ इति पञ्चमोऽनुवाकः ॥ असन्नेव स भवति । असद्ब्रह्मेति वेद चेत् । अस्ति ब्रह्मेति चेद्वेद । सन्तमेनं ततो विदुरिति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य । अथातोऽनुप्रश्नाः । उताविद्वानमुं लोकं प्रेत्य । कश्चन गच्छती३ उ ऽऽऽ । आहो विद्वानमुं लोकं प्रेत्य कश्चित्समश्नुता ३ उ । सोऽकामयत । बहु स्यां प्रजायेयेति । स तपोऽतप्यत । स तपस्तप्त्वा । इद्ँ सर्वमसृजत । यदिदं किञ्च । तत्सृष्ट्वा । तदेवानुप्राविशत् । तदनुप्रविश्य । सच्च त्यच्चाभवत् । निरुक्तं चानिरुक्तं च । निलयनं चानिलयनं च । विज्ञानं चाविज्ञानं च । सत्यं चानृतं च सत्यमभवत् । यदिदं किञ्च । तत्सत्यमित्याचक्षते । तदप्येष श्लोको भवति ॥ १॥ इति षष्ठोऽनुवाकः ॥ असद्वा इदमग्र आसीत् । ततो वै सदजायत । तदात्मान्ँ स्वयमकुरुत । तस्मात्तत्सुकृतमुच्यत इति । यद्वै तत् सुकृतम् । रसो वै सः । रस्ँ ह्येवायं लब्ध्वाऽऽनन्दी भवति । को ह्येवान्यात्कः प्राण्यात् । यदेष आकाश आनन्दो न स्यात् । एष ह्येवाऽऽनन्दयाति । यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं प्रतिष्ठां विन्दते । अथ सोऽभयं गतो भवति । यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते । अथ तस्य भयं भवति । तत्वेव भयं विदुषोऽमन्वानस्य । तदप्येष श्लोको भवति ॥ १॥ इति सप्तमोऽनुवाकः ॥ भीषाऽस्माद्वातः पवते । भीषोदेति सूर्यः । भीषाऽस्मादग्निश्चेन्द्रश्च । मृत्युर्धावति पञ्चम इति । सैषाऽऽनन्दस्य मीमा्ँसा भवति । युवा स्यात्साधुयुवाऽध्यायकः । आशिष्ठो दृढिष्ठो बलिष्ठः । तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः । ते ये शतं मानुषा आनन्दाः ॥ १॥ स एको मनुष्यगन्धर्वाणामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं मनुष्यगन्धर्वाणामानन्दाः । स एको देवगन्धर्वाणामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवगन्धर्वाणामानन्दाः । स एकः पितृणां चिरलोकलोकानामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं पितृणां चिरलोकलोकानामानन्दाः । स एक आजानजानां देवानामानन्दः ॥ २॥ श्रोत्रियस्य चाकामहतस्य । ते ये शतं आजानजानां देवानामानन्दाः । स एकः कर्मदेवानां देवानामानन्दः । ये कर्मणा देवानपियन्ति । श्रोत्रियस्य चाकामहतस्य । ते ये शतं कर्मदेवानां देवानामानन्दाः । स एको देवानामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवानामानन्दाः । स एक इन्द्रस्याऽऽनन्दः ॥ ३॥ श्रोत्रियस्य चाकामहतस्य । ते ये शतमिन्द्रस्याऽऽनन्दाः । स एको बृहस्पतेरानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं बृहस्पतेरानन्दाः । स एकः प्रजापतेरानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं प्रजापतेरानन्दाः । स एको ब्रह्मण आनन्दः । श्रोत्रियस्य चाकामहतस्य ॥ ४॥ स यश्चायं पुरुषे । यश्चासावादित्ये । स एकः । स य एवंवित् । अस्माल्लोकात्प्रेत्य । एतमन्नमयमात्मानमुपसङ्क्रामति । एतं प्राणमयमात्मानमुपसङ्क्रामति । एतं मनोमयमात्मानमुपसङ्क्रामति । एतं विज्ञानमयमात्मानमुपसङ्क्रामति । एतमानन्दमयमात्मानमुपसङ्क्रामति । तदप्येष श्लोको भवति ॥ ५॥ इत्यष्टमोऽनुवाकः ॥ यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कुतश्चनेति । एत्ँ ह वाव न तपति । किमह्ँ साधु नाकरवम् । किमहं पापमकरवमिति । स य एवं विद्वानेते आत्मान्ँ स्पृणुते । उभे ह्येवैष एते आत्मान्ँ स्पृणुते । य एवं वेद । इत्युपनिषत् ॥ १॥ इति नवमोऽनुवाकः ॥ ॥ इति ब्रह्मानन्दवल्ली समाप्ता ॥ ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥ भृगुर्वै वारुणिः । वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तस्मा एतत्प्रोवाच । अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति । त्ँ होवाच । यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद् ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥ इति प्रथमोऽनुवाकः ॥ अन्नं ब्रह्मेति व्यजानात् । अन्नाद्ध्येव खल्विमानि भुतानि जायन्ते । अन्नेन जातानि जीवन्ति । अन्नं प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । त्ँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥ इति द्वितीयोऽनुवाकः ॥ प्राणो ब्रह्मेति व्यजानात् । प्राणाद्ध्येव खल्विमानि भूतानि जायन्ते । प्राणेन जातानि जीवन्ति । प्राणं प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । त्ँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥ इति तृतीयोऽनुवाकः ॥ मनो ब्रह्मेति व्यजानात् । मनसो ह्येव खल्विमानि भूतानि जायन्ते । मनसा जातानि जीवन्ति । मनः प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । त्ँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥ इति चतुर्थोऽनुवाकः ॥ विज्ञानं ब्रह्मेति व्यजानात् । विज्ञानाद्ध्येव खल्विमानि भूतानि जायन्ते । विज्ञानेन जातानि जीवन्ति । विज्ञानं प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । त्ँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥ इति पञ्चमोऽनुवाकः ॥ आनन्दो ब्रह्मेति व्यजानात् । आनन्दाध्येव खल्विमानि भूतानि जायन्ते । आनन्देन जातानि जीवन्ति । आनन्दं प्रयन्त्यभिसंविशन्तीति । सैषा भार्गवी वारुणी विद्या । परमे व्योमन्प्रतिष्ठिता । स य एवं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या ॥ १॥ इति षष्ठोऽनुवाकः ॥ अन्नं न निन्द्यात् । तद्व्रतम् । प्राणो वा अन्नम् । शरीरमन्नादम् । प्राणे शरीरं प्रतिष्ठितम् । शरीरे प्राणः प्रतिष्ठितः । तदेतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या ॥ १॥ इति सप्तमोऽनुवाकः ॥ अन्नं न परिचक्षीत । तद्व्रतम् । आपो वा अन्नम् । ज्योतिरन्नादम् । अप्सु ज्योतिः प्रतिष्ठितम् । ज्योतिष्यापः प्रतिष्ठिताः । तदेतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या ॥ १॥ इत्यष्टमोऽनुवाकः ॥ अन्नं बहु कुर्वीत । तद्व्रतम् । पृथिवी वा अन्नम् । आकाशोऽन्नादः । पृथिव्यामाकाशः प्रतिष्ठितः । आकाशे पृथिवी प्रतिष्ठिता । तदेतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन । महान्कीर्त्या ॥ १॥ इति नवमोऽनुवाकः ॥ न कञ्चन वसतौ प्रत्याचक्षीत । तद्व्रतम् । तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात् । अराध्यस्मा अन्नमित्याचक्षते । एतद्वै मुखतोऽन्ँ राद्धम् । मुखतोऽस्मा अन्न्ँ राध्यते । एतद्वै मध्यतोऽन्ँ राद्धम् । मध्यतोऽस्मा अन्न्ँ राध्यते । एदद्वा अन्ततोऽन्न्ँ राद्धम् । अन्ततोऽस्मा अन्न्ँ राध्यते ॥ १॥ य एवं वेद । क्षेम इति वाचि । योगक्षेम इति प्राणापानयोः । कर्मेति हस्तयोः । गतिरिति पादयोः । विमुक्तिरिति पायौ । इति मानुषीः समाज्ञाः । अथ दैवीः । तृप्तिरिति वृष्टौ । बलमिति विद्युति ॥ २॥ यश इति पशुषु । ज्योतिरिति नक्षत्रेषु । प्रजातिरमृतमानन्द इत्युपस्थे । सर्वमित्याकाशे । तत्प्रतिष्ठेत्युपासीत । प्रतिष्ठावान् भवति । तन्मह इत्युपासीत । महान्भवति । तन्मन इत्युपासीत । मानवान्भवति ॥ ३॥ तन्नम इत्युपासीत । नम्यन्तेऽस्मै कामाः । तद्ब्रह्मेत्युपासीत । ब्रह्मवान्भवति । तद्ब्रह्मणः परिमर इत्युपासीत । पर्येणं म्रियन्ते द्विषन्तः सपत्नाः । परि येऽप्रिया भ्रातृव्याः । स यश्चायं पुरुषे । यश्चासावादित्ये । स एकः ॥ ४॥ स य एवंवित् । अस्माल्लोकात्प्रेत्य । एतमन्नमयमात्मानमुपसङ्क्रम्य । एतं प्राणमयमात्मानमुपसङ्क्रम्य । एतं मनोमयमात्मानमुपसङ्क्रम्य । एतं विज्ञानमयमात्मानमुपसङ्क्रम्य । एतमानन्दमयमात्मानमुपसङ्क्रम्य । इमाँल्लोकन्कामान्नी कामरूप्यनुसञ्चरन् । एतत् साम गायन्नास्ते । हा ३ वु हा ३ वु हा ३ वु ॥ ५॥ अहमन्नमहमन्नमहमन्नम् । अहमन्नादो३ऽहमन्नादो३।आहमन्नादः । अह्ँ श्लोककृदह्ँ श्लोककृदह्ँ श्लोककृत् । अहमस्मि प्रथमजा ऋता३स्य । पूर्वं देवेभ्योऽमृतस्य ना३भायि । यो मा ददाति स इदेव मा३ऽऽवाः । अहमन्नमन्नमदन्तमा३द्मि । अहं विश्वं भुवनमभ्यभवा३म् । सुवर्न ज्योतीः । य एवं वेद । इत्युपनिषत् ॥ ६॥ इति दशमोऽनुवाकः ॥ ॥ इति भृगुवल्ली समाप्ता ॥ ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै । ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॥ हरिः ओ३म् ॥
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Siksha Valli I-i-1: May Mitra be blissful to us. May Varuna be blissful to us. May Aryaman be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu, of long strides, be blissful to us. Salutation to Brahman. Salutation to you, O Vayu. You, indeed, are the immediate Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May He protect me. May He protect the teacher. May He protect me. May He protect the teacher. Om, peace, peace, peace ! I-ii-1: We shall speak of the science of pronunciation. (The things to be learnt are) the alphabet, accent, measure, emphasis, uniformity, juxtaposition. Thus has been spoken the chapter on pronunciation. I-iii-1: May we both attain fame together. May spiritual pre-eminence be vouchsafed to both of us together. Now therefore, we shall state the meditation on juxtaposition through five categories – relating to the worlds, to the shining things, to knowledge, to progeny, and to the body. These, they call the great juxtapositions. Now then, as regards the meditation on the worlds. The earth is the first letter. Heaven is the last letter. The sky is the meeting-place. I-iii-2-4: Vayu is the link. This is the meditation with regard to the worlds. Then follows the meditation with regard to the shining things. Fire is the first letter. The sun is the last letter. Water is the rallying point. Lightning is the link. This is the meditation with regard to the shining things. Then follows the meditation with regard to knowledge. The teacher is the first letter. The student is the last letter. Knowledge is the meeting-place. Instruction is the link. This is the meditation with regard to knowledge. Then follows the meditation with regard to progeny. The mother is the first letter. The father is the last letter. The progeny is the focal point. Generation is the link. This is the meditation with regard to progeny. Then follows the meditation with regard to the (individual) body. The lower jaw is the first letter. The upper jaw is the last letter. Speech is the meeting-place. The tongue is the link. This is the meditation with regard to the (individual) body. These are the great juxtapositions. Anyone who meditates on these great juxtapositions, as they are explained, becomes conjoined with progeny, animals, the splendour of holiness, edible food, and the heavenly world. I-iv-1-2: The Om that is the most exalted in the Vedas, that pervades all worlds, and that emerged from the immortal Vedas as their quintessence, may he (Om that is Indra), the supreme Lord, gratify me with intelligence. O Lord, may I be the receptacle of immortality. May my body be fit; may my tongue be surpassingly sweet; may I hear much through the ears. You are the sheath of Brahman: you are covered by (worldly) wisdom. Protect what I have heard. Then vouchsafe to me who am her (i.e. Prosperity’s) own, that Prosperity which brings, increases, and accomplishes quickly for me clothes, cattle, food, and drink for ever, and which is associated with furry and other animals. Svaha. May the Brahmacharins (i.e. students) come to me from all sides. Svaha. May the Brahmacharins come to me in various ways. Svaha. May the Brahmacharins come to me in the proper way. Svaha. May the Brahmacharins have physical self-control. Svaha. May the Brahmacharins have mental self-control. Svaha. I-iv-3: May I become famous among people. Svaha. May I become praiseworthy among the wealthy. Svaha. O adorable One, may I enter into you, such as you are. Svaha. O venerable One, you, such as you are, enter into me. Svaha. O adorable One, who are greatly diversified, may I purify my sins in you. Svaha. As water flows down a slope, as months roll into a year, similarly O Lord, may the students come to me from all quarters. Svaha. You are like a resting house, so you become revealed to me, you reach me through and through. I-v-1-2: Bhuh, Bhuvah, Suvah – these three, indeed, are the Vyahritis. Of them Mahacamasya knew a fourth one – Maha by name. It is Brahman; it is the Self. The other gods are the limbs. Bhuh, indeed, is this world. Bhuvah is the intermediate space. Suvah is the other world. Maha is the sun; through the sun, indeed, do all the worlds flourish. Bhuh, indeed is the fire. Bhuvah is the air. Suvah is the sun. Maha is the moon; through the moon, indeed, all the luminaries flourish. Bhuh, indeed, is the Rig-Veda. Bhuvah is the Sama-Veda. Suvah is the Yajur-Veda. I-v-3: Maha is Brahman (i.e. Om), for by Brahman (Om), indeed, are all the Vedas nourished. Bhuh, indeed, is Prana; Bhuvah is Apana; Suvah is Vyana; Maha is food; for by food, indeed, are all the vital forces nourished. These, then, that are four, are (each) fourfold. The Vyahritis are divided into four groups of four (each). He who knows these knows Brahman. All the gods carry presents to him. I-vi-1-2: In the space that there is in the heart, is this Person who is realisable through knowledge, and who is immortal and effulgent. This thing that hangs down between the palates like a teat, through it runs the path of Brahman; and reaching where the hairs part, it passes out by separating the skulls. (Passing out through that path, a man) becomes established in Fire as the Vyahriti Bhuh; he becomes established in Air as the Vyahriti Bhuvah; in the sun as the Vyahriti Suvah; in Brahman as the Vyahriti Mahah. He himself gets independent sovereignty; he attains the lord of the mind; he becomes the ruler of speech, the ruler of eyes, the ruler of ears, the ruler of knowledge. Over and above all these he becomes Brahman which is embodied in Akasa, which is identified with the gross and the subtle and has truth as Its real nature, which reveals in life, under whose possession the mind is a source of bliss, which is enriched with peace and is immortal. Thus, O Pracinayogya, you worship. I-vii-1: The earth, sky, heaven, the primary quarters, and the intermediate quarters; fire, air, the sun, the moon, and the stars; water, herbs, trees, sky, and Virat – these relate to natural factors. Then follow the individual ones: Prana, Vyana, Apana, Udana and Samana; the eye, the ear, the mind, speech and sense of touch; skin, flesh, muscles, bones and marrow. Having imagined these thus, the seer said, “All this is constituted by five factors; one fills up the (outer) fivefold ones by the (individual) fivefold ones. I-viii-1: Om is Brahman. Om is all this. Om is well known as a word of imitation (i.e. concurrence). Moreover, they make them recite (to the gods) with the words, “Om, recite (to the gods)”. They commence singing Samas with Om. Uttering the words “Om som” they recite the Shastras. The (priest) Brahma approves with the word Om. One permits the performance of the Agnihotra sacrifice with the word Om. A Brahmana, when about to recite the Vedas utters Om under the idea, I shall attain Brahman”. He does verily attain Brahman. I-ix-1: Righteousness and learning and teaching (are to be practised). Truth and learning and teaching (are to be practised). Austerity and learning and teaching (are to be resorted to). Control of the outer senses and learning and teaching (are to be practised). Control of the inner organs and learning and teaching (are to be resorted to). The fires (are to be lighted up), and learning and teaching (are to be followed). The Agnihotra (is to be performed), and learning and teaching (are to be carried on). Guests (are to be entertained), and learning and teaching (are to be practised). Social good conduct (is to be adhered to), and learning and teaching (are to be practised). Children (are to be begotten), and learning and teaching (are to carried on). Procreation and learning and teaching (are to carried on). A grandson (is to be raised), and learning and teaching (are to be practised). Truth (is the thing) – this is what Satyavacha, of the line of Rathitara, thinks. Austerity (is the thing) – this is what Taponitya, son of Purusisti, thinks. Learning and teaching alone (are the things) – this is what Naka, son of Mudgala, thinks. For that indeed is the austerity; for that indeed is the austerity. I-x-I: I am the invigorator of the tree (of the world). My fame is high like the ridge of a mountain. My source is the pure (Brahman). I am like that pure reality (of the Self) that is in the sun. I am the effulgent wealth. I am possessed of a fine intellect, and am immortal and undecaying. Thus was the statement of Trisanku after the attainment of realisation. I-xi-1: Having taught the Vedas, the preceptor imparts this post-instruction to the students: “Speak the truth. Practise righteousness. Make no mistake about study. Having offered the desirable wealth to the teacher, do not cut off the line of progeny. There should be no inadvertence about truth. There should be no deviation from righteous activity. There should be no error about protection of yourself. Do not neglect propitious activities. Do not be careless about learning and teaching. I-xi-2-4: There should be no error in the duties towards the gods and manes. Let your mother be a goddess unto you. Let your father be a god unto you. Let your teacher be a god unto you. Let your guest be a god unto you. The works that are not blameworthy are to be resorted to, but not the others. These actions of ours that are commendable are to be followed by you, but not the others. You should, by offering seats, remove the fatigue of those Brahmanas who are more praiseworthy among us. The offering should be with honour; the offering should not be with dishonour. The offering should be in plenty. The offering should be with modesty. The offering should be with awe. The offering should be with sympathy. Then, should you have any doubt with regard to duties or customs, you should behave in those matters just as Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, and who are desirous of merit. Then, as for the accused people, you should behave with regard to them just as the Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, who are desirous of merit. This is the injunction. This is the instruction. This is the secret of the Vedas. This is divine behest. This is how the meditation is to be done. This is how this must be meditated on. I-xii-1: May Mitra be blissful to us. May Varuna be blissful to us. May Aryaman be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu, of long strides, be blissful to us. Salutation to Brahman. Salutation to you, O Vayu. You, indeed, are the immediate Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May He protect me. May He protect the teacher. May He protect me. May He protect the teacher. Om, peace, peace, peace ! Brahmananda Valli II-i: May He protect us both together. May He nourish us both together. May we both acquire strength together. Let our study be brilliant. May we not cavil at each other. Om ! Peace ! Peace ! Peace ! II-i-1: The knower of Brahman attains the highest. Here is a verse uttering that very fact: “Brahman is truth, knowledge, and infinite. He who knows that Brahman as existing in the intellect, lodged in the supreme space in the heart, enjoys, as identified with the all- knowing Brahman, all desirable things simultaneously. From that Brahman, which is the Self, was produced space. From space emerged air. From air was born fire. From fire was created water. From water sprang up earth. From earth were born the herbs. From the herbs was produced food. From food was born man. That man, such as he is, is a product of the essence of food. Of him this indeed, is the head, this is the southern side; this is the northern side; this is the Self; this is the stabilising tail. Here is a verse pertaining to that very fact: II-ii-1: All beings that rest on the earth are born verily from food. Besides, they live on food, and at the end, they get merged in food. Food was verily born before all creatures; therefore it is called the medicine for all, those who worship food as Brahman acquire all the food. Food was verily born before all creatures; therefore it is called the medicine for all. Creatures are born of food; being born, they grow by food. Since it is eaten and it eats the creatures, it is called food. As compared with this self made of the essence of food, as said before, there is another inner self which is made of air. By that is this one filled. This Self is also of the human form. Its human form takes after the human form of that (earlier one). Of this, Prana is the head, Vyana is the southern side, Apana is the northern side, space is the self, the earth is the tail that stabilises. Pertaining to that is this (following) verse: II-iii-1: The senses act by following the vital force in the mouth; all human beings and animals that are there act similarly; since on the vital force depends the life of all creatures, therefore it is called the life of all; those who worship the vital force as Brahman, attain the full span of life; since on the vital force depends the life of all, it is called the life of all. Of the preceding (physical) one, this one, indeed, is the embodied self. As compared with this vital body, there is another internal self constituted by mind. By that one is this one filled up. That self constituted by mind is also of a human shape. The human shape of the mental body takes after the human shape of the vital body. Of the mental body, the Yajur-mantras are the head. The Rig- mantras are the right side, the Sama-mantras are the left side, the Brahmana portion is the self (trunk), the mantras seen by Atharvangiras are the stabilising tail. Pertaining to this there is a verse: II-iv-1: One is not subjected to fear at any time if one knows the Bliss that is Brahman failing to reach which (Brahman, as conditioned by the mind), words, along with the mind, turn back. Of that preceding (vital) one, this (mental one is verily the embodied self. As compared with this mental body, there is another internal self constituted by valid knowledge. By that one is this one filled up. This one as aforesaid, has verily a human shape. It is humanly shaped in accordance with the human shape of the earlier one. Of him faith is verily the head; righteousness is the right side; truth is the left side; concentration is the self (trunk); (the principle, called) Mahat, is the stabilising tail. Pertaining to this, here is a verse: II-v-1: Knowledge actualises a sacrifice, and it executes the duties as well. All the gods meditate on the first-born Brahman, conditioned by knowledge. If one knows the knowledge-Brahman, and if one does not err about it, one abandons all sins in the body and fully enjoys all enjoyable things. Of that preceding (mental) one this (cognitive one) is verily the embodied self. As compared with this cognitive body, there is another internal self constituted by bliss. By that one is this one filled up. This one, as aforesaid, has verily a human shape. It is humanly shaped in accordance with the human shape of the earlier one. Of him joy is verily the head, enjoyment is the right side, hilarity is the left side; bliss is the self (trunk). Brahman is the tail that stabilises. Apropos of this here is a verse: II-vi-1: If anyone knows Brahman as non-existing, he himself becomes non-existent. If anyone knows that Brahman does exist, then they consider him as existing by virtue of that (knowledge). Of that preceding (blissful) one, this one is the embodied self. Hence hereafter follow these questions: After departing (from here) does any ignorant man go to the other world (or does he not) ? Alternatively, does any man of knowledge, after departing (from here) reach the other world (or does he not) ? He (the Self) wished, “Let me be many, let me be born. He undertook a deliberation. Having deliberated, he created all this that exists. That (Brahman), having created (that), entered into that very thing. And having entered there, It became the formed and the formless, the defined and the undefined, the sustaining and the non-sustaining, the sentient and the insentient, the true and the untrue. Truth became all this that there is. They call that Brahman Truth. Pertaining to this, there occurs this verse: II-vii-1: In the beginning all this was but the Unmanifested (Brahman). From that emerged the manifested. That Brahman created Itself by Itself. Therefore It is called the self-creator. That which is known as the self-creator is verily the source of joy; for one becomes happy by coming in contact with that source of joy. Who, indeed, will inhale, and who will exhale, if this Bliss be not there in the supreme space (within the heart). This one, indeed, enlivens (people). For whenever an aspirant gets fearlessly established in this un-perceivable, bodiless, inexpressible, and un-supporting Brahman, he reaches the state of fearlessness. For, whenever the aspirant creates the slightest difference in It, he is smitten with fear. Nevertheless, that very Brahman is a terror to the (so-called) learned man who lacks the unitive outlook. Illustrative of this is this verse here: II-viii-1-4: Out of His fear the Wind blows. Out of fear the Sun rises. Out of His fear runs Fire, as also Indra, and Death, the fifth. This, then, is an evaluation of that Bliss: Suppose there is a young man – in the prime of life, good, learned, most expeditious, most strongly built, and most energetic. Suppose there lies this earth for him filled with wealth. This will be one unit of human joy. If this human joy be multiplied a hundred times, it is one joy of the man-Gandharvas, and so also of a follower of the Vedas unaffected by desires. If this joy of the man-Gandharvas be multiplied a hundred times, it is one joy of the divine-Gandharvas, and so also of a follower of the Vedas unaffected by desires. If the joy of the divine-Gandharvas be increased a hundredfold, it is one joy of the manes whose world is everlasting, and so also of a follower of the Vedas unaffected by desires. If the joy of the manes that dwell in the everlasting world be increased a hundredfold, it is one joy of those that are born as gods in heaven, and so also of a follower of the Vedas untouched by desires. If the joy of those that are born as gods in heaven be multiplied a hundredfold, it is one joy of the gods called the Karma-Devas, who reach the gods through Vedic rites, and so also of a follower of the Vedas unaffected by desires. If the joy of the gods, called the Karma-Devas, be multiplied a hundredfold, it is one joy of the gods, and so also of a follower of the Vedas untarnished by desires. If the joy of the gods be increased a hundred times, it is one joy of Indra, and so also of a follower of the Vedas unaffected by desires. If the joy of Indra be multiplied a hundredfold, it is one joy of Brihaspati and so also of a follower of the Vedas unaffected by desires. If the joy of Brihaspati be increased a hundred times, it is one joy of Virat, and so also of a follower of the Vedas untarnished by desires. If the joy of Virat be multiplied a hundred times, it is one joy of Hiranyagarbha, and so also of a follower of the Vedas unsullied by desires. II-viii-5: He that is here in the human person, and He that is there in the sun, are one. He who knows thus attains, after desisting from this world, this self made of food, attains this self made of vital force, attains this self made of mind, attains this self made of intelligence, attains this self made of bliss. Expressive of this there occurs this verse: II-ix-1: The enlightened man is not afraid of anything after realising that Bliss of Brahman, failing to reach which, words turn back along with the mind. Him, indeed, this remorse does not afflict: “Why did I not perform good deeds, and why did I perform bad deeds ? He who is thus enlightened strengthens the Self with which these two are identical; for it is he, indeed, who knows thus, that can strengthen the Self which these two really are. This is the secret teaching. Bhrigu Valli III-i-1: Bhrigu, the well-known son of Varuna, approached his father Varuna with the (formal) request, “O, revered sir, teach me Brahman”. To him he (Varuna) said this: “Food, vital force, eye, ear, mind, speech – (these are the aids to knowledge of Brahman)”. To him he (Varuna) said: “Crave to know that from which all these beings take birth, that by which they live after being born, that towards which they move and into which they merge. That is Brahman”. He practised concentration. He, having practised concentration, III-ii-1: He realised food (i.e. Virat, the gross Cosmic person) as Brahman. For it is verily from food that all these beings take birth, on food they subsist after being born and they move towards and merge into food. Having realised that, he again approached his father Varuna with the (formal) request. “O, revered sir, teach me Brahman”. To him he (Varuna) said: “Crave to know Brahman through concentration; concentration is Brahman”. He practised concentration. He, having practised concentration, III-iii-1: He knew the vital force as Brahman; for from the vital force, indeed, spring all these beings; having come into being, they live through the vital force; they move towards and enter into the vital force, Having known thus, he again approached his father Varuna with the (formal) request. “O, revered sir, teach me Brahman”. To him he (Varuna) said: “Crave to know Brahman through concentration; concentration is Brahman”. He practised concentration. Having practised concentration, III-iv-1: He knew mind as Brahman; for from mind, indeed, spring all these beings; having been born, they are sustained by mind; and they move towards and merge into mind. Having known that, he again approached his father Varuna with the (formal) request. “O, revered sir, teach me Brahman”. To him he (Varuna) said: “Crave to know Brahman through concentration; concentration is Brahman”. He practised concentration. Having practised concentration, III-v-1: He knew knowledge as Brahman; for from knowledge, indeed, spring all these beings; having been born, they are sustained by knowledge; they move towards and merge in knowledge. Having known that, he again approached his father Varuna with the (formal) request. “O, revered sir, teach me Brahman”. To him he (Varuna) said: “Crave to know Brahman through concentration; concentration is Brahman”. He practised concentration. Having practised concentration, III-vi-1: He knew Bliss as Brahman; for from Bliss, indeed, all these beings originate; Having been born, they are sustained by Bliss; they move towards and merge in Bliss. This knowledge realised by Bhrigu and imparted by Varuna (starts from the food-self and) terminates in the supreme (Bliss), established in the cavity of the heart. He who knows thus becomes firmly established; he becomes the possessor of food and the eater of food; and he becomes great in progeny, cattle and the lustre of holiness, and great in glory. III-vii-1: His vow is that, he should not deprecate food. The vital force is verily the food, and the body is the eater; for the vital force is lodged in the body. (Again, the body is the food and the vital force is the eater, for) the body is fixed on the vital force. Thus (the body and vital force are both foods; and) one food is lodged in another. He who knows thus that one food is lodged in another, gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, and the lustre of holiness and great in glory. III-viii-1: His vow is that he should not discard food. Water, indeed, is food; fire is the eater; for water is established on fire. (Fire is food and water is the eater, for) fire resides in water. Thus one food is lodged in another food. He who knows thus that one food is lodged in another, gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, and the lustre of holiness and great in glory. III-ix-1: His vow is that he should make food plentiful. Earth is food; space is eater; for earth is placed in space. (Space is food; and earth is eater, for) space is placed on earth. Thus one food is lodged in another food. He who knows thus that one food is lodged in another, gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, and the lustre of holiness and great in glory. III-x-1-2: His vow is that he should not refuse anyone come for shelter. Therefore one should collect plenty of food by whatsoever means he may. (And one should collect food for the further reason that) they say, “Food is ready for him”. Because he offers cooked food in his early age with honour, food falls to his share in the early age with honour. Because he offers food in his middle age with medium courtesy, food falls to his share in his middle age with medium honour. Because he offers food in his old age with scant esteem, food falls to his share in old age with scant consideration. To him who knows thus (comes the result as described). (Brahman is to be meditated on) as preservation in speech; as acquisition and preservation in exhaling and inhaling; as action in the hands; as movement in the feet; discharge in the anus. There are meditations on the human plane. Then follow the divine ones. (Brahman is to be meditated on) as contentment in rain; as energy in lightning. III-x-3-4: Brahman is to be worshipped as fame in beasts; as light in the stars; as procreation, immortality, and joy in the generative organ; as everything in space. One should meditate on that Brahman as the support; thereby one becomes supported. One should meditate on that Brahman as great; thereby one becomes great. One should meditate on It as thinking; thereby one becomes able to think. One should meditate on It as bowing down; thereby the enjoyable things bow down to one. One should meditate on It as the most exalted; Thereby one becomes exalted. One should meditate on It as Brahman’s medium of destruction; thereby the adversaries that envy such a one die, and so do the enemies whom this one dislikes. This being that is in the human personality, and the being that is there in the sun are one. III-x-5-6: He who knows thus, attains, after desisting from this world, this self made of food. After attaining this self made of food then, attaining this self made of vital force, then attaining this self made of mind, then attaining this self made of intelligence, then attaining this self made of bliss, and roaming over these worlds with command over food at will and command over all forms at will, he continues singing this Sama song: “Halloo ! Halloo ! Halloo ! I am the food, I am the food, I am the food; I am the eater, I am the eater, I am the eater; I am the unifier, I am the unifier, I am the unifier; I am (Hiranyagarbha) the first born of this world consisting of the formed and the formless, I (as Virat) am earlier than the gods. I am the navel of immortality. He who offers me thus (as food), protect me just as I am. I, food as I am, eat him up who eats food without offering. I defeat (i.e. engulf) the entire universe. Our effulgence is like that of the sun. This is the Upanishad. Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Taittiriyopanishad, included in the Krishna-Yajur-Veda.
oṃ śrī gurubhyo namaḥ । hariḥ oṃ । oṃ śaṃ no mitraḥ śaṃ varuṇaḥ । śaṃ no bhavatvaryamā । śaṃ na indro bṛhaspatiḥ । śaṃ no viṣṇururukramaḥ । namo brahmaṇe । namaste vāyo । tvameva pratyakṣaṃ brahmāsi । tvameva pratyakṣaṃ brahma vadiṣyāmi । ṛtaṃ vadiṣyāmi । satyaṃ vadiṣyāmi । tanmāmavatu । tadvaktāramavatu । avatu mām । avatu vaktāram । oṃ śāntiḥ śāntiḥ śāntiḥ ॥ 1॥ iti prathamo'nuvākaḥ ॥ oṃ śīkṣāṃ vyākhyāsyāmaḥ । varṇaḥ svaraḥ । mātrā balam । sāma santānaḥ । ityuktaḥ śīkṣādhyāyaḥ ॥ 1॥ iti dvitīyo'nuvākaḥ ॥ saha nau yaśaḥ । saha nau brahmavarcasam । athātaḥ saṃhitāyā upaniṣadam vyākhyāsyāmaḥ । pañcasvadhikaraṇeṣu । adhilokamadhijyautiṣamadhividyamadhiprajamadhyātmam । tā mahāsm̐ hitā ityācakṣate । athādhilokam । pṛthivī pūrvarūpam । dyauruttararūpam । ākāśaḥ sandhiḥ ॥ 1॥ vāyuḥ sandhānam । ityadhilokam । athādhijautiṣam । agniḥ pūrvarūpam । āditya uttararūpam । āpaḥ sandhiḥ । vaidyutaḥ sandhānam । ityadhijyautiṣam । athādhividyam । ācāryaḥ pūrvarūpam ॥ 2॥ antevāsyuttararūpam । vidyā sandhiḥ । pravacanm̐ sandhānam । ityadhividyam । athādhiprajam । mātā pūrvarūpam । pitottararūpam । prajā sandhiḥ । prajananm̐ sandhānam । ityadhiprajam ॥ 3॥ athādhyātmam । adharā hanuḥ pūrvarūpam । uttarā hanuruttararūpam । vāksandhiḥ । jihvā sandhānam । ityadhyātmam । itīmā mahāsm̐ hitāḥ । ya evametā mahāsm̐ hitā vyākhyātā veda । sandhīyate prajayā paśubhiḥ । brahmavarcasenānnādyena suvargyeṇa lokena ॥ 4॥ iti tṛtīyo'nuvākaḥ ॥ yaśchandasāmṛṣabho viśvarūpaḥ । chandobhyo'dhyamṛtātsaṃbabhūva । sa mendro medhayā spṛṇotu । amṛtasya deva dhāraṇo bhūyāsam । śarīraṃ me vicarṣaṇam । jihvā me madhumattamā । karṇābhyāṃ bhūri viśruvam । brahmaṇaḥ kośo'si medhayā pihitaḥ । śrutaṃ me gopāya । āvahantī vitanvānā ॥ 1॥ kurvāṇā'cīramātmanaḥ । vāsām̐ si mama gāvaśca । annapāne ca sarvadā । tato me śriyamāvaha । lomaśāṃ paśubhiḥ saha svāhā । ā mā yantu brahmacāriṇaḥ svāhā । vi mā''yantu brahmacāriṇaḥ svāhā । pra mā''yantu brahmacāriṇaḥ svāhā । damāyantu brahmacāriṇaḥ svāhā । śamāyantu brahmacāriṇaḥ svāhā ॥ 2॥ yaśo jane'sāni svāhā । śreyān vasyaso'sāni svāhā । taṃ tvā bhaga praviśāni svāhā । sa mā bhaga praviśa svāhā । tasmin tsahasraśākhe nibhagāhaṃ tvayi mṛje svāhā । yathāpaḥ pravatāyanti yathā māsā aharjaram । evaṃ māṃ brahmacāriṇaḥ । dhātarāyantu sarvataḥ svāhā । prativeśo'si pra mā bhāhi pra mā padyasva ॥ 3॥ iti caturtho'nuvākaḥ ॥ bhūrbhuvaḥ suvariti vā etāstisro vyāhṛtayaḥ । tāsāmu ha smaitāṃ caturthīm । māhācamasyaḥ pravedayate । maha iti । tat brahma । sa ātmā । aṅgānyanyā devatāḥ । bhūriti vā ayaṃ lokaḥ । bhuva ityantarikṣam । suvarityasau lokaḥ ॥ 1॥ maha ityādityaḥ । ādityena vāva sarve lokā mahīyante । bhūriti vā agniḥ । bhuva iti vāyuḥ । suvarityādityaḥ । maha iti candramāḥ । candramasā vāva sarvāṇi jyotīm̐ ṣi mahīyante । bhūriti vā ṛcaḥ । bhuva iti sāmāni । suvariti yajūm̐ ṣi ॥ 2॥ maha iti brahma । brahmaṇā vāva sarve vedā mahīyante । bhūriti vai prāṇaḥ । bhuva ityapānaḥ । suvariti vyānaḥ । maha ityannam । annena vāva sarve prāṇa mahīyante । tā vā etāścatasraścaturdha । catasraścatasro vyāhṛtayaḥ । tā yo veda । sa veda brahma । sarve'smai devā balimāvahanti ॥ 3॥ iti pañcamo'nuvākaḥ ॥ sa ya eṣo'ntarahṛdaya ākāśaḥ । tasminnayaṃ puruṣo manomayaḥ । amṛto hiraṇmayaḥ । antareṇa tāluke । ya eṣa stana ivāvalaṃbate । sendrayoniḥ । yatrāsau keśānto vivartate । vyapohya śīrṣakapāle । bhūrityagnau pratitiṣṭhati । bhuva iti vāyau ॥ 1॥ suvarityāditye । maha iti brahmaṇi । āpnoti svārājyam । āpnoti manasaspatim । vākpatiścakṣuṣpatiḥ । śrotrapatirvijñānapatiḥ । etattato bhavati । ākāśaśarīraṃ brahma । satyātma prāṇārāmaṃ mana ānandam । śāntisamṛddhamamṛtam । iti prācīnayogyopāssva ॥ 2॥ iti ṣaṣṭho'nuvākaḥ ॥ pṛthivyantarikṣaṃ dyaurdiśo'vāntaradiśāḥ । agnirvāyurādityaścandramā nakṣatrāṇi । āpa oṣadhayo vanaspataya ākāśa ātmā । ityadhibhūtam । athādhyātmam । prāṇo vyāno'pāna udānaḥ samānaḥ । cakṣuḥ śrotraṃ mano vāk tvak । carma mām̐sm̐ snāvāsthi majjā । etadadhividhāya ṛṣiravocat । pāṅktaṃ vā idm̐ sarvam । pāṅktenaiva pāṅktm̐ spṛṇotīti ॥ 1॥ iti saptamo'nuvākaḥ ॥ omiti brahma । omitīdm̐ sarvam । omityetadanukṛtirha sma vā apyo śrāvayetyāśrāvayanti । omiti sāmāni gāyanti । om̐ śomiti śastrāṇi śm̐ santi । omityadhvaryuḥ pratigaraṃ pratigṛṇāti । omiti brahmā prasauti । omityagnihotramanujānāti । omiti brāhmaṇaḥ pravakṣyannāha brahmopāpnavānīti । brahmaivopāpnoti ॥ 1॥ ityaṣṭamo'nuvākaḥ ॥ ṛtaṃ ca svādhyāyapravacane ca । satyaṃ ca svādhyāyapravacane ca । tapaśca svādhyāyapravacane ca । damaśca svādhyāyapravacane ca । śamaśca svādhyāyapravacane ca । agnayaśca svādhyāyapravacane ca । agnihotraṃ ca svādhyāyapravacane ca । atithayaśca svādhyāyapravacane ca । mānuṣaṃ ca svādhyāyapravacane ca । prajā ca svādhyāyapravacane ca । prajanaśca svādhyāyapravacane ca । prajātiśca svādhyāyapravacane ca । satyamiti satyavacā rāthītaraḥ । tapa iti taponityaḥ pauruśiṣṭiḥ । svādhyāyapravacane eveti nāko maudgalyaḥ । taddhi tapastaddhi tapaḥ ॥ 1॥ iti navamo'nuvākaḥ ॥ ahaṃ vṛkṣasya rerivā । kīrtiḥ pṛṣṭhaṃ gireriva । ūrdhvapavitro vājinīva svamṛtamasmi । draviṇm̐ savarcasam । sumedha amṛtokṣitaḥ । iti triśaṅkorvedānuvacanam ॥ 1॥ iti daśamo'nuvākaḥ ॥ vedamanūcyācāryontevāsinamanuśāsti । satyaṃ vada । dharmaṃ cara । svādhyāyānmā pramadaḥ । ācāryāya priyaṃ dhanamāhṛtya prajātantuṃ mā vyavacchetsīḥ । satyānna pramaditavyam । dharmānna pramaditavyam । kuśalānna pramaditavyam । bhūtyai na pramaditavyam । svādhyāyapravacanābhyāṃ na pramaditavyam ॥ 1॥ devapitṛkāryābhyāṃ na pramaditavyam । mātṛdevo bhava । pitṛdevo bhava । ācāryadevo bhava । atithidevo bhava । yānyanavadyāni karmāṇi । tāni sevitavyāni । no itarāṇi । yānyasmākm̐ sucaritāni । tāni tvayopāsyāni ॥ 2॥ no itarāṇi । ye ke cārumacchreyām̐so brāhmaṇāḥ । teṣāṃ tvayā''sanena praśvasitavyam । śraddhayā deyam । aśraddhayā'deyam । śriyā deyam । hriyā deyam । bhiyā deyam । saṃvidā deyam । atha yadi te karmavicikitsā vā vṛttavicikitsā vā syāt ॥ 3॥ ye tatra brāhmaṇāḥ saṃmarśinaḥ । yuktā āyuktāḥ । alūkṣā dharmakāmāḥ syuḥ । yathā te tatra varteran । tathā tatra vartethāḥ । athābhyākhyāteṣu । ye tatra brāhmaṇāḥ saṃmarśinaḥ । yuktā āyuktāḥ । alūkṣā dharmakāmāḥ syuḥ । yathā te teṣu varteran । tathā teṣu vartethāḥ । eṣa ādeśaḥ । eṣa upadeśaḥ । eṣā vedopaniṣat । etadanuśāsanam । evamupāsitavyam । evamu caitadupāsyam ॥ 4॥ ityekādaśa'nuvākaḥ ॥ śaṃ no mitraḥ śaṃ varuṇaḥ । śaṃ no bhavatvaryamā । śaṃ na indro bṛhaspatiḥ । śaṃ no viṣṇururukramaḥ । namo brahmaṇe । namaste vāyo । tvameva pratyakṣaṃ brahmāsi । tvāmeva pratyakṣaṃ brahmāvādiṣam । ṛtamavādiṣam । satyamavādiṣam । tanmāmāvīt । tadvaktāramāvīt । āvīnmām । āvīdvaktāram । oṃ śāntiḥ śāntiḥ śāntiḥ ॥ 1॥ iti dvādaśo'nuvākaḥ ॥ ॥ iti śīkṣāvallī samāptā ॥ oṃ saha nāvavatu । saha nau bhunaktu । saha vīryaṃ karavāvahai । tejasvi nāvadhītamastu mā vidviṣāvahai । oṃ śāntiḥ śāntiḥ śāntiḥ ॥ oṃ brahmavidāpnoti param । tadeṣā'bhyuktā । satyaṃ jñānamanantaṃ brahma । yo veda nihitaṃ guhāyāṃ parame vyoman । so'śnute sarvān kāmān saha । brahmaṇā vipaściteti ॥ tasmādvā etasmādātmana ākāśaḥ saṃbhūtaḥ । ākāśādvāyuḥ । vāyoragniḥ । agnerāpaḥ । adbhyaḥ pṛthivī । pṛthivyā oṣadhayaḥ । oṣadhībhyo'nnam । annātpuruṣaḥ । sa vā eṣa puruṣo'nnnarasamayaḥ । tasyedameva śiraḥ । ayaṃ dakṣiṇaḥ pakṣaḥ । ayamuttaraḥ pakṣaḥ । ayamātmā । idaṃ pucchaṃ pratiṣṭhā । tadapyeṣa śloko bhavati ॥ 1॥ iti prathamo'nuvākaḥ ॥ annādvai prajāḥ prajāyante । yāḥ kāśca pṛthivīm̐ śritāḥ । atho annenaiva jīvanti । athainadapi yantyantataḥ । annm̐ hi bhūtānāṃ jyeṣṭham । tasmāt sarvauṣadhamucyate । sarvaṃ vai te'nnamāpnuvanti । ye'nnaṃ brahmopāsate । annm̐ hi bhūtānāṃ jyeṣṭham । tasmāt sarvauṣadhamucyate । annād bhūtāni jāyante । jātānyannena vardhante । adyate'tti ca bhūtāni । tasmādannaṃ taducyata iti । tasmādvā etasmādannarasamayāt । anyo'ntara ātmā prāṇamayaḥ । tenaiṣa pūrṇaḥ । sa vā eṣa puruṣavidha eva । tasya puruṣavidhatām । anvayaṃ puruṣavidhaḥ । tasya prāṇa eva śiraḥ । vyāno dakṣiṇaḥ pakṣaḥ । apāna uttaraḥ pakṣaḥ । ākāśa ātmā । pṛthivī pucchaṃ pratiṣṭhā । tadapyeṣa śloko bhavati ॥ 1॥ iti dvitīyo'nuvākaḥ ॥ prāṇaṃ devā anu prāṇanti । manuṣyāḥ paśavaśca ye । prāṇo hi bhūtānāmāyuḥ । tasmāt sarvāyuṣamucyate । sarvameva ta āyuryanti । ye prāṇaṃ brahmopāsate । prāṇo hi bhūtānāmāyuḥ । tasmāt sarvāyuṣamucyata iti । tasyaiṣa eva śārīra ātmā । yaḥ pūrvasya । tasmādvā etasmāt prāṇamayāt । anyo'ntara ātmā manomayaḥ । tenaiṣa pūrṇaḥ । sa vā eṣa puruṣavidha eva । tasya puruṣavidhatām । anvayaṃ puruṣavidhaḥ । tasya yajureva śiraḥ । ṛgdakṣiṇaḥ pakṣaḥ । sāmottaraḥ pakṣaḥ । ādeśa ātmā । atharvāṅgirasaḥ pucchaṃ pratiṣṭhā । tadapyeṣa śloko bhavati ॥ 1॥ iti tṛtīyo'nuvākaḥ ॥ yato vāco nivartante । aprāpya manasā saha । ānandaṃ brahmaṇo vidvān । na bibheti kadācaneti । tasyaiṣa eva śārīra ātmā । yaḥ pūrvasya । tasmādvā etasmānmanomayāt । anyo'ntara ātmā vijñānamayaḥ । tenaiṣa pūrṇaḥ । sa vā eṣa puruṣavidha eva । tasya puruṣavidhatām । anvayaṃ puruṣavidhaḥ । tasya śraddhaiva śiraḥ । ṛtaṃ dakṣiṇaḥ pakṣaḥ । satyamuttaraḥ pakṣaḥ । yoga ātmā । mahaḥ pucchaṃ pratiṣṭhā । tadapyeṣa śloko bhavati ॥ 1॥ iti caturtho'nuvākaḥ ॥ vijñānaṃ yajñaṃ tanute । karmāṇi tanute'pi ca । vijñānaṃ devāḥ sarve । brahma jyeṣṭhamupāsate । vijñānaṃ brahma cedveda । tasmāccenna pramādyati । śarīre pāpmano hitvā । sarvānkāmānsamaśnuta iti । tasyaiṣa eva śārīra ātmā । yaḥ pūrvasya । tasmādvā etasmādvijñānamayāt । anyo'ntara ātmā''nandamayaḥ । tenaiṣa pūrṇaḥ । sa vā eṣa puruṣavidha eva । tasya puruṣavidhatām । anvayaṃ puruṣavidhaḥ । tasya priyameva śiraḥ । modo dakṣiṇaḥ pakṣaḥ । pramoda uttaraḥ pakṣaḥ । ānanda ātmā । brahma pucchaṃ pratiṣṭhā । tadapyeṣa śloko bhavati ॥ 1॥ iti pañcamo'nuvākaḥ ॥ asanneva sa bhavati । asadbrahmeti veda cet । asti brahmeti cedveda । santamenaṃ tato viduriti । tasyaiṣa eva śārīra ātmā । yaḥ pūrvasya । athāto'nupraśnāḥ । utāvidvānamuṃ lokaṃ pretya । kaścana gacchatī3 u ''' । āho vidvānamuṃ lokaṃ pretya kaścitsamaśnutā 3 u । so'kāmayata । bahu syāṃ prajāyeyeti । sa tapo'tapyata । sa tapastaptvā । idm̐ sarvamasṛjata । yadidaṃ kiñca । tatsṛṣṭvā । tadevānuprāviśat । tadanupraviśya । sacca tyaccābhavat । niruktaṃ cāniruktaṃ ca । nilayanaṃ cānilayanaṃ ca । vijñānaṃ cāvijñānaṃ ca । satyaṃ cānṛtaṃ ca satyamabhavat । yadidaṃ kiñca । tatsatyamityācakṣate । tadapyeṣa śloko bhavati ॥ 1॥ iti ṣaṣṭho'nuvākaḥ ॥ asadvā idamagra āsīt । tato vai sadajāyata । tadātmānm̐ svayamakuruta । tasmāttatsukṛtamucyata iti । yadvai tat sukṛtam । raso vai saḥ । rasm̐ hyevāyaṃ labdhvā''nandī bhavati । ko hyevānyātkaḥ prāṇyāt । yadeṣa ākāśa ānando na syāt । eṣa hyevā''nandayāti । yadā hyevaiṣa etasminnadṛśye'nātmye'nirukte'nilayane'bhayaṃ pratiṣṭhāṃ vindate । atha so'bhayaṃ gato bhavati । yadā hyevaiṣa etasminnudaramantaraṃ kurute । atha tasya bhayaṃ bhavati । tatveva bhayaṃ viduṣo'manvānasya । tadapyeṣa śloko bhavati ॥ 1॥ iti saptamo'nuvākaḥ ॥ bhīṣā'smādvātaḥ pavate । bhīṣodeti sūryaḥ । bhīṣā'smādagniścendraśca । mṛtyurdhāvati pañcama iti । saiṣā''nandasya mīmām̐sā bhavati । yuvā syātsādhuyuvā'dhyāyakaḥ । āśiṣṭho dṛḍhiṣṭho baliṣṭhaḥ । tasyeyaṃ pṛthivī sarvā vittasya pūrṇā syāt । sa eko mānuṣa ānandaḥ । te ye śataṃ mānuṣā ānandāḥ ॥ 1॥ sa eko manuṣyagandharvāṇāmānandaḥ । śrotriyasya cākāmahatasya । te ye śataṃ manuṣyagandharvāṇāmānandāḥ । sa eko devagandharvāṇāmānandaḥ । śrotriyasya cākāmahatasya । te ye śataṃ devagandharvāṇāmānandāḥ । sa ekaḥ pitṛṇāṃ ciralokalokānāmānandaḥ । śrotriyasya cākāmahatasya । te ye śataṃ pitṛṇāṃ ciralokalokānāmānandāḥ । sa eka ājānajānāṃ devānāmānandaḥ ॥ 2॥ śrotriyasya cākāmahatasya । te ye śataṃ ājānajānāṃ devānāmānandāḥ । sa ekaḥ karmadevānāṃ devānāmānandaḥ । ye karmaṇā devānapiyanti । śrotriyasya cākāmahatasya । te ye śataṃ karmadevānāṃ devānāmānandāḥ । sa eko devānāmānandaḥ । śrotriyasya cākāmahatasya । te ye śataṃ devānāmānandāḥ । sa eka indrasyā''nandaḥ ॥ 3॥ śrotriyasya cākāmahatasya । te ye śatamindrasyā''nandāḥ । sa eko bṛhaspaterānandaḥ । śrotriyasya cākāmahatasya । te ye śataṃ bṛhaspaterānandāḥ । sa ekaḥ prajāpaterānandaḥ । śrotriyasya cākāmahatasya । te ye śataṃ prajāpaterānandāḥ । sa eko brahmaṇa ānandaḥ । śrotriyasya cākāmahatasya ॥ 4॥ sa yaścāyaṃ puruṣe । yaścāsāvāditye । sa ekaḥ । sa ya evaṃvit । asmāllokātpretya । etamannamayamātmānamupasaṅkrāmati । etaṃ prāṇamayamātmānamupasaṅkrāmati । etaṃ manomayamātmānamupasaṅkrāmati । etaṃ vijñānamayamātmānamupasaṅkrāmati । etamānandamayamātmānamupasaṅkrāmati । tadapyeṣa śloko bhavati ॥ 5॥ ityaṣṭamo'nuvākaḥ ॥ yato vāco nivartante । aprāpya manasā saha । ānandaṃ brahmaṇo vidvān । na bibheti kutaścaneti । etm̐ ha vāva na tapati । kimahm̐ sādhu nākaravam । kimahaṃ pāpamakaravamiti । sa ya evaṃ vidvānete ātmānm̐ spṛṇute । ubhe hyevaiṣa ete ātmānm̐ spṛṇute । ya evaṃ veda । ityupaniṣat ॥ 1॥ iti navamo'nuvākaḥ ॥ ॥ iti brahmānandavallī samāptā ॥ oṃ saha nāvavatu । saha nau bhunaktu । saha vīryaṃ karavāvahai । tejasvi nāvadhītamastu mā vidviṣāvahai । oṃ śāntiḥ śāntiḥ śāntiḥ ॥ bhṛgurvai vāruṇiḥ । varuṇaṃ pitaramupasasāra । adhīhi bhagavo brahmeti । tasmā etatprovāca । annaṃ prāṇaṃ cakṣuḥ śrotraṃ mano vācamiti । tm̐ hovāca । yato vā imāni bhūtāni jāyante । yena jātāni jīvanti । yatprayantyabhisaṃviśanti । tadvijijñāsasva । tad brahmeti । sa tapo'tapyata । sa tapastaptvā ॥ 1॥ iti prathamo'nuvākaḥ ॥ annaṃ brahmeti vyajānāt । annāddhyeva khalvimāni bhutāni jāyante । annena jātāni jīvanti । annaṃ prayantyabhisaṃviśantīti । tadvijñāya । punareva varuṇaṃ pitaramupasasāra । adhīhi bhagavo brahmeti । tm̐ hovāca । tapasā brahma vijijñāsasva । tapo brahmeti । sa tapo'tapyata । sa tapastaptvā ॥ 1॥ iti dvitīyo'nuvākaḥ ॥ prāṇo brahmeti vyajānāt । prāṇāddhyeva khalvimāni bhūtāni jāyante । prāṇena jātāni jīvanti । prāṇaṃ prayantyabhisaṃviśantīti । tadvijñāya । punareva varuṇaṃ pitaramupasasāra । adhīhi bhagavo brahmeti । tm̐ hovāca । tapasā brahma vijijñāsasva । tapo brahmeti । sa tapo'tapyata । sa tapastaptvā ॥ 1॥ iti tṛtīyo'nuvākaḥ ॥ mano brahmeti vyajānāt । manaso hyeva khalvimāni bhūtāni jāyante । manasā jātāni jīvanti । manaḥ prayantyabhisaṃviśantīti । tadvijñāya । punareva varuṇaṃ pitaramupasasāra । adhīhi bhagavo brahmeti । tm̐ hovāca । tapasā brahma vijijñāsasva । tapo brahmeti । sa tapo'tapyata । sa tapastaptvā ॥ 1॥ iti caturtho'nuvākaḥ ॥ vijñānaṃ brahmeti vyajānāt । vijñānāddhyeva khalvimāni bhūtāni jāyante । vijñānena jātāni jīvanti । vijñānaṃ prayantyabhisaṃviśantīti । tadvijñāya । punareva varuṇaṃ pitaramupasasāra । adhīhi bhagavo brahmeti । tm̐ hovāca । tapasā brahma vijijñāsasva । tapo brahmeti । sa tapo'tapyata । sa tapastaptvā ॥ 1॥ iti pañcamo'nuvākaḥ ॥ ānando brahmeti vyajānāt । ānandādhyeva khalvimāni bhūtāni jāyante । ānandena jātāni jīvanti । ānandaṃ prayantyabhisaṃviśantīti । saiṣā bhārgavī vāruṇī vidyā । parame vyomanpratiṣṭhitā । sa ya evaṃ veda pratitiṣṭhati । annavānannādo bhavati । mahānbhavati prajayā paśubhirbrahmavarcasena । mahān kīrtyā ॥ 1॥ iti ṣaṣṭho'nuvākaḥ ॥ annaṃ na nindyāt । tadvratam । prāṇo vā annam । śarīramannādam । prāṇe śarīraṃ pratiṣṭhitam । śarīre prāṇaḥ pratiṣṭhitaḥ । tadetadannamanne pratiṣṭhitam । sa ya etadannamanne pratiṣṭhitaṃ veda pratitiṣṭhati । annavānannādo bhavati । mahānbhavati prajayā paśubhirbrahmavarcasena । mahān kīrtyā ॥ 1॥ iti saptamo'nuvākaḥ ॥ annaṃ na paricakṣīta । tadvratam । āpo vā annam । jyotirannādam । apsu jyotiḥ pratiṣṭhitam । jyotiṣyāpaḥ pratiṣṭhitāḥ । tadetadannamanne pratiṣṭhitam । sa ya etadannamanne pratiṣṭhitaṃ veda pratitiṣṭhati । annavānannādo bhavati । mahānbhavati prajayā paśubhirbrahmavarcasena । mahān kīrtyā ॥ 1॥ ityaṣṭamo'nuvākaḥ ॥ annaṃ bahu kurvīta । tadvratam । pṛthivī vā annam । ākāśo'nnādaḥ । pṛthivyāmākāśaḥ pratiṣṭhitaḥ । ākāśe pṛthivī pratiṣṭhitā । tadetadannamanne pratiṣṭhitam । sa ya etadannamanne pratiṣṭhitaṃ veda pratitiṣṭhati । annavānannādo bhavati । mahānbhavati prajayā paśubhirbrahmavarcasena । mahānkīrtyā ॥ 1॥ iti navamo'nuvākaḥ ॥ na kañcana vasatau pratyācakṣīta । tadvratam । tasmādyayā kayā ca vidhayā bahvannaṃ prāpnuyāt । arādhyasmā annamityācakṣate । etadvai mukhato'nm̐ rāddham । mukhato'smā annm̐ rādhyate । etadvai madhyato'nm̐ rāddham । madhyato'smā annm̐ rādhyate । edadvā antato'nnm̐ rāddham । antato'smā annm̐ rādhyate ॥ 1॥ ya evaṃ veda । kṣema iti vāci । yogakṣema iti prāṇāpānayoḥ । karmeti hastayoḥ । gatiriti pādayoḥ । vimuktiriti pāyau । iti mānuṣīḥ samājñāḥ । atha daivīḥ । tṛptiriti vṛṣṭau । balamiti vidyuti ॥ 2॥ yaśa iti paśuṣu । jyotiriti nakṣatreṣu । prajātiramṛtamānanda ityupasthe । sarvamityākāśe । tatpratiṣṭhetyupāsīta । pratiṣṭhāvān bhavati । tanmaha ityupāsīta । mahānbhavati । tanmana ityupāsīta । mānavānbhavati ॥ 3॥ tannama ityupāsīta । namyante'smai kāmāḥ । tadbrahmetyupāsīta । brahmavānbhavati । tadbrahmaṇaḥ parimara ityupāsīta । paryeṇaṃ mriyante dviṣantaḥ sapatnāḥ । pari ye'priyā bhrātṛvyāḥ । sa yaścāyaṃ puruṣe । yaścāsāvāditye । sa ekaḥ ॥ 4॥ sa ya evaṃvit । asmāllokātpretya । etamannamayamātmānamupasaṅkramya । etaṃ prāṇamayamātmānamupasaṅkramya । etaṃ manomayamātmānamupasaṅkramya । etaṃ vijñānamayamātmānamupasaṅkramya । etamānandamayamātmānamupasaṅkramya । imām̐llokankāmānnī kāmarūpyanusañcaran । etat sāma gāyannāste । hā 3 vu hā 3 vu hā 3 vu ॥ 5॥ ahamannamahamannamahamannam । ahamannādo3'hamannādo3।āhamannādaḥ । ahm̐ ślokakṛdahm̐ ślokakṛdahm̐ ślokakṛt । ahamasmi prathamajā ṛtā3sya । pūrvaṃ devebhyo'mṛtasya nā3bhāyi । yo mā dadāti sa ideva mā3''vāḥ । ahamannamannamadantamā3dmi । ahaṃ viśvaṃ bhuvanamabhyabhavā3m । suvarna jyotīḥ । ya evaṃ veda । ityupaniṣat ॥ 6॥ iti daśamo'nuvākaḥ ॥ ॥ iti bhṛguvallī samāptā ॥ oṃ saha nāvavatu । saha nau bhunaktu । saha vīryaṃ karavāvahai । tejasvi nāvadhītamastu mā vidviṣāvahai । ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ ॥ hariḥ o3m ॥