Source: "The Upanishads - A New Translation" by Swami Nikhilananda

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Part Five  

Chapter I — The Supremacy of the Prana 

1.   Om. He who knows what is the oldest and greatest becomes  himself the oldest and greatest. The prana, indeed, is the oldest  and greatest. 

2.   He who knows what is the most excellent (vasishtha) becomes  the most excellent among his kinsmen. The organ of speech,  indeed, is the most excellent. 

3.   He who knows what has the attributes of firmness (pratishtha)  becomes firm in this world and the next. The eye, indeed, is  endowed with firmness. 

4.   He who knows prosperity (sampad), his wishes are fulfilled—  both divine and human wishes. The ear, indeed, is prosperity. 

5.   He who knows the abode (ayatana) becomes the abode of his  kinsmen. The mind, indeed, is the abode. 

6.   The pranas (sense—organs) disputed among themselves about  who was the best among them, each saying: "I am the best," "I  am the best." 

7.   They went to Prajapati, their progenitor and said: "O revered  Sir, who is the best among us?"  He said to them: "He by whose departure the body looks worse  than the worst is the best among you." 

8.   The organ of speech departed. After being away for a whole  year, it came back and said: "How have you been able to live  without me?" The other organs replied: "We lived just as dumb  people live, without speaking, but breathing with the prana  (nose), seeing with the eye, hearing with the ear and thinking  with the mind." Then the organ of speech entered the body. 

9.   The eye departed. After being away for a whole year, it came  back and said: "How have you been able to live without me?"  The other organs replied: "We lived just as blind people live,  without seeing, but breathing with the prana, speaking with the  tongue, hearing with the ear and thinking with the mind." Then  the eye entered the body. 

10.   The ear went out. After being away for a whole year, it came  back and said: "How have you been able to live without me?"  The other organs replied: "We lived just as deaf people live,  without hearing, but breathing with the prana. Speaking with  the tongue, seeing with the eye and thinking with the mind."  Then the ear entered the body. 

11.   The mind went out. After being away for a whole year, it came  back and said: "How have you been able to live without me?"  The other organs replied: "We lived just like children whose  minds are not yet formed, without thinking with the mind, but  breathing with the prana, speaking with the tongue, seeing with  the eye and hearing with the ear." Then the mind entered the  body. 

12.   Then as the vital breath was about to depart, he uprooted the  organs from their places just as a noble horse tears up the pegs  to which its feet are tied. They came to him and said: "Revered  Sir, be thou our lord; thou art the best among us. Do not depart  from us." 

13.   Then the organ of speech said to him: "That attribute of being  most excellent which I possess is thine."  Then the eye said: "That attribute of firmness which I possess is  thine." 

14.   Then the ear said: "That attribute of prosperity which I possess  is thine."  Then the mind said: "That attribute of being the abode which I  possess is thine." 

15.   And people do not call them (i.e. the sense—organs) the organs  of speech, the eyes, the ears, or the mind, but the pranas. The  prana alone is all these.  

Chapter II — The Mantha Rite 

1.   The prana said: "What will be my food?"  They answered: "Whatever food there is—including that of  dogs and birds."  The Upanishad says: All that is eaten is the food of the ana.  Ana is his (i.e. the prana’s) direct name. For one who knows  this, there exists nothing which is not food. 

2.   He said: "What will be my dress?"  They answered: "Water." Therefore when people eat they cover  him (the prana), both before and after eating, with water. Thus  the prana obtains clothing and is no longer naked. 

3.   Satyakama the son of Jabala explained this doctrine of the  prana to Gosruti, the son of Vyaghrapada and said: "If one  should tell this to a dry stump, branches would grow and leaves  spring forth." 

4.   Now, if a man wishes to attain greatness, he should perform the  initiatory rite on the day of the new moon and then on the night  of the full moon he should stir a paste of all the herbs with  curds and honey and offer it as a libation in the fire where the  melted butter is offered, saying: "Svaha to the oldest (jyashtha)  and greatest (sreshtha)!" Then let him throw the remainder  adhering to the ladle into the paste. 

5.   In the same manner he should offer a libation in the fire where  the melted butter is offered, saying: "Svaha to the most  excellent (vasishtha)!" Then let him throw the remainder  adhering to the ladle into the paste.  In the same manner he should offer a libation into the fire  where the melted butter is offered, saying: "Svaha to firmness  (pratishthi)!" and then throw the remainder adhering to the  ladle into the paste.  In the same manner he should offer a libation in the fire where  the melted butter is offered, saying: "Svaha to prosperity  (sampad)!" and then throw the remainder adhering to the ladle  into the paste.  In the same manner he should offer a libation into the fire  where the melted butter is offered, saying: "Svaha to the abode  (ayatana)!" and then throw the remainder adhering to the ladle  into the paste. 

6.   Then, moving away a little from the fire and holding the paste  (mantha) in his hands, he recites: "Thou (prana) art ama by  name, for all this rests in thee. He (i.e. the paste, which is the  same as the prana) is the oldest, the greatest, the king and the  sovereign. May he make me the oldest, the greatest, the king  and the sovereign. May I be all this!" 

7.   Then he recites the following Rik—mantra, swallowing the  paste (mantha) each time he utters a foot of the mantra: "We  desire, of the great progenitor (i.e. the sun)"—here he swallows  a little—"of the luminous, the food"—here he swallows a  little— "the best and all—supporting"—here he swallows a  little—"we meditate quickly on the nature of the sun"—here he  swallows the whole. Having cleansed the vessel made of metal  or wood, he lies down behind the fire, on a skin or on the bare  ground, controlling his speech and self—possessed. If he sees a  woman in a dream, then let him know that his work (rite) has  been a success. 

8.   On this there is the following verse: "If during rites performed  with a view to fulfilling certain desires, he sees a woman in his  dream, let him know of his success from this vision in a dream,  yea, from this vision in a dream."  

Chapter III — The Story of Svetaketu and Pravahana 

1.   Svetaketu the grandson of Aruna came to the assembly of the  Panchalas. Pravahana the son of Jibala said to him: "Boy, has  your father instructed you?"  "Yes, revered Sir," he replied. 

2.   The king said: "Do you know to what place men go after  departing from here?"  "No, revered Sir."  "Do you know how they return again?"  "No, revered Sir."  "Do you know where the paths leading to the gods and leading  to the Manes separate?"  "No, revered Sir." 

3.   "Do you know why yonder world is not filled up?"  "No, revered Sir."  "Do you know how water, in the fifth oblation, comes to be  called man?"  "No, revered Sir." 

4.   "Then why did you say that you had been instructed? How  could he who did not know these things say that he had been  instructed?"  Then Svetaketu went back to his father with a sorrowful mind  and said to him: "Revered Sir, you told me that you had  instructed me, though you had not instructed me. 

5.   "That fellow of a Kshatriya asked me five questions and I could  not answer one of them."  The father said: "As you have stated these questions to me, let  me assure you that I do not know even one of them. If I had  known them, why should I not have told them to you?" 

6.   Then Gautama went to the king’s place. When he arrived the  king showed him proper respect. Next morning, when the king  came to the assembly, Gautama, too, came there.  The king said to him: "Gautama, Sir, ask of me a boon relating  to human wealth."  He replied: "May human wealth remain with you. Tell me that  speech which you addressed to my boy."  The king became sad. 

7.   The king commanded him: "Stay with me for a long time."  Then he said to him: "As to what you have told me, O  Gautama, this knowledge did not reach any brahmin before  you. Thus it was to the kshatriya alone, among all the people,  that the teaching of this knowledge belonged."  Then he began to teach him:  

Chapter IV — The Five Fires (I) 

1.   "Yonder world is the sacrificial fire, O Gautama, the sun the  fuel, the rays the smoke, daytime the flame, the moon the  embers and the stars the sparks. 

2.   "In this fire the gods offer faith as libation. Out of that offering  King Moon is born."  

Chapter V — The Five Fires (II) 

1.   "Parjanya (the god of rain), O Gautama, is the fire, the air the  fuel, the cloud the smoke, lightning the flame, the thunderbolt  the embers and thunderings the sparks. 

2.   "In this fire the gods offer King Moon as libation. Out of that  offering rain is born."  

Chapter VI— The Five Fires (III) 

1.   "The earth, O Gautama, is the fire, the year the fuel, the akasa  the smoke, the night the flame, the quarters the embers and the  intermediate quarters the sparks. 

2.   "In this fire the gods offer rain as libation. Out of that offering  food is born."  

Chapter VII— The Five Fires (IV) 

1.   "Man, O Gautama, is the fire, speech is the fuel, the prana the smoke,  the tongue the flame, the eye the embers and the ear the sparks. 

2.   "In this fire the gods offer food as libation. Out of that offering  semen produced."  

Chapter VIII — The Five Fires (V) 

1.   "Woman, O Gautama, is the fire, her sexual organ is the fuel,  what invites is the smoke, the vulva is the flame, what is done  inside is the embers, the pleasures are the sparks. 

2.   "In this fire the gods offer semen as libation. Out of that  offering the foetus is formed."  

Chapter IX — Birth and Death 

1.   "Thus in the fifth libation water comes to be called man. The  foetus enclosed in the membrane, having lain inside for ten or  nine months, or more or less, is born. 

2.   "Having been born, he lives whatever the length of his life may  be. When he is dead, they carry him to the fire of the funeral  pyre whence he came, whence he arose."  

Chapter X — The Various Paths followed after Death  

1—2.   "Those who know this and those who, dwelling in the forest,  practise faith and austerities go to light, from light to day, from  day to the bright half of the moon, from the bright half of the  moon to the six months during which the sun goes to the north,  from those months to the year, from the year to the sun, from  the sun to the moon, from the moon to lightning. There a  person who is not a human being meets him and leads him to  Brahman. This is the Path of the Gods (Devayana). 

3.   "But those who, living in the village, perform sacrifices,  undertake works of public utility and give alms go to smoke,  from smoke to night, from night to the dark half of the moon,  from the dark half of the moon to the six months during which  the sun goes to the south. But they do not reach the year. 

4.   "From those months they go to the World of the Manes, from  the world of the Manes to the akasa, from the akasa to the  moon. This is King Soma. They are the food of the gods. Them  the gods eat.  5—

6.   "Having dwelt there in the lunar world till their good works are  consumed, they return again the same way they came. They  first reach the akasa and from the akasa the air. Having become  air, they become smoke; having become smoke, they become  mist;  "Having become mist, they become cloud; having become  cloud, they fall as rain—water. Then they are born as rice and  barley, herbs and trees, sesamum and beans. Thence the exit is  most difficult; for whoever capable of begetting children eats  that food and injects semen, they become like unto him. 

7.   "Those whose conduct here on earth has been good will quickly  attain some good birth—birth as a brahmin, birth as a kshatriya,  or birth as a vaisya. But those whose conduct here has been evil  will quickly attain some evil birth—birth as a dog, birth as a  pig, or birth as a chandala. 

8.   "Those who neither practise meditation nor perform rituals do  not follow either of these ways. They become those  insignificant creatures which are continually revolving and  about which it may be said: ‘Live and die.’ This is the third  place.  "Therefore that world never becomes full. Let a man despise  this course. To this end there is the following verse: 

9.   ‘ "A man who steals the gold of a brahmin, he (i.e. a brahmin)  who drinks liquor, he who dishonours his teacher’s bed and he  who kills a brahmin—these four fall, as also a fifth who  associates with them.’ " 

10.   "But he who knows these Five Fires is not stained by sin even  though associating with them. He becomes pure and clean and  obtains the world of the blessed—he who knows this, yea, he  who knows this."  

Chapter XI — Concerning the Universal Self 

1.   Prachinasala the son of Upamanyu, Satyayajna the son of  Pulusha, Indradyumna the grandson of Bhallavi, Jana the son of  Sarkaraksha and Budila the son of Asvatarasva—great  householders and great scriptural scholars—came together and  discussed the question:  "What is our self and what is Brahman?" 

2.   They solved the problem with the words: "Revered Sirs,  Uddalaka the son of Aruna knows, at present, about the  Vaisvanara Self. Let us go to him."  They went to him. 

3.   He (Uddalaka) concluded: "These great householders and great  scriptural scholars will question me. Perhaps I shall not be able  to tell them everything. Therefore I shall direct them to another  teacher." 

4.   He said to them: "Revered Sirs, King Asvapati the son of  Kekaya knows, at present, about the Vaisvanara Self. Let us all  go to him."  They went to him.  

5—7.   When they arrived, the king ordered that proper respect should  be paid to each of them. The next morning, after leaving bed,  he said to them:  "In my kingdom there is no thief, no miser, no wine—bibber,  no man without a sacrificial fire, no ignorant person, no  adulterer, much less adulteress.  "Revered Sirs, I am going to perform a sacrifice. I shall give to  you as much wealth as I give to each priest. Please, revered  Sirs, stay here."  They said: "If a person comes to another with a purpose, he  should tell the other only about that. At present, you know  about the Vaisvanara Self. Please tell us about Him."  He said to them: "I shall give you a reply tomorrow morning."  Next morning they approached him with fuel in their hands.  Without having performed any initiatory rites, the king said to  them:  

Chapter XII — The Head of the Vaisvanara Self  

1—2.   "O son of Upamanyu, whom do you meditate on as the Self?"  "Heaven only, venerable King," he replied.  "The Self you meditate on," said the king "is the Vaisvanara  Self called the Good Light (Sutejas). Therefore one sees in your  family the Suta libation as also the Prasuta libation and the  Asuta libation and you eat food and see what is pleasing.  Whoever thus meditates on the Vaisvanara Self eats food, sees  what is pleasing and has in his family the glory of Brahman.  That, however, is only the head of the Self. Surely your head  would have fallen off if you had not come to me."  

Chapter XIII — The Eye of the Vaisvanara Self  

1—2.   Then he said to Satyayajna the son of Pulusha: "O  Prachinayogya, whom do you meditate on as the Self?"  "The sun only, venerable King," he replied.  "The Self you meditate on," said the king, "is the Vaisvanara  Self called the Universal Form (Visvarupa). Therefore one sees  in your family much and manifold wealth—there are ready the  chariot and mules, female servants and gold necklaces—and  you eat food and see what is pleasing. Whoever thus meditates  on the Vaisvanara Self eats food, sees what is pleasing and has  in his family the glory of Brahman. That, however, is only the  eye of the Self. Surely you would have become blind if you had  not come to me."  

Chapter XIV — The Prana of the Vaisvanara Self  

1—2.   Then he said to Indradyumna the grandson of Bhallavi: "O  Vaiyaghrapadya, whom do you meditate on as the Self?"  "The air only, venerable King," he replied.  "The Self you meditate on," said the king, "is the Vaisvanara  Self of varied courses (Prithagvartma). Therefore gifts come to  you in various ways, rows of chariots follow you in various  ways and you eat food and see what is pleasing. Whoever thus  meditates on the Vaisvanara Self eats food, sees what is  pleasing and has in his family the glory of Brahman. That,  however, is only the prana of the Self. Surely your prana would  have left you if you had not come to me."  

Chapter XV — The Trunk of the Vaisvanara Self  

1—2.   Then he said to Jana the son of Sarkaraksha: "Whom do you  meditate on as the Self?"  "The akasa only, venerable King," he replied.  "The Self you meditate on," said the king, "is the Vaisvanara  Self called Bahula (full). Therefore you are full of offspring  and wealth and you eat food and see what is pleasing. Whoever  thus meditates on the Vaisvanara Self eats food, sees what is  pleasing and has in his family the glory of Brahman. That,  however, is only the trunk of the Self. Surely your trunk would  have been destroyed if you had not come to me."  

Chapter XVI — The Bladder of the Vaisvanara Self  

1—2.   Then he said to Budila the son of Asvatarasva: "O  Vaiyaghrapadya, whom do you meditate on as the Self?"  "Water only, venerable King," he replied.  "The Self you meditate on," said the king, "is the Vaisvanara  Self called Rayi (wealth). Therefore you are wealthy and  flourishing and you eat food and see what is pleasing. Whoever  thus meditates on the Vaisvanara Self eats food, sees what is  pleasing and has in his family the glory of Brahman. That,  however, is only the bladder of the Self. Surely your bladder  would have burst if you had not come to me."  

Chapter XVII — The Feet of the Vaisvanara Self  

1—2.   Then he said to Uddalaka the son of Aruna: "O Gautama,  whom do you meditate on as the Self?"  "The earth only, venerable King," he replied.  "The Self you meditate on," said the king, "is the Vaisvanara  Self called Pratishtha (the support). Therefore you are  supported by offspring and cattle and you eat food and see what  is pleasing. Whoever thus meditates on the Vaisvanara Self eats  food, sees what is pleasing and has in his family the glory of  Brahman. That, however, is only the feet of the Self. Surely  your feet would have withered away if you had not come to  me."  

Chapter XVIII — The Vaisvanara Self as the Whole 

1.   Then he (the king) said to them all: "You being endowed with  limited knowledge eat your food, knowing that Vaisvanara Self  as if He were many. But he who worships the Vaisvanara Self  as the measure of the span from earth to heaven and as identical  with the self, eats food in all worlds, in all beings and in all  selves. 

2.   "Of this Vaisvanara Self the head is Sutejas (the Good Light),  the eye Visvarupa (the Universal Form), the prana  Prithagvartma (of various courses), the trunk Bahula (full), the  bladder Rayi (wealth), the feet Prithivi (the earth), the chest the  Vedi (altar), the hair the kusa grass on the altar, the heart the  Garhapatya Fire, the mind the Anvaharya Fire and the mouth  the Ahavaniya Fire."  

Chapter XIX — Performance of the Agnihotra in Oneself  (The Prana) 

1.   Therefore the food that comes first should be offered as an  oblation. The first oblation that he (i.e. the eater) offers, he  should offer, saying: "Svaha to the prana!" Then the prana is  satisfied. 

2.   The 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  under the sun is satisfied. They being satisfied, he (i.e. the eater  or sacrificer) is satisfied with offspring, cattle, food, brightness  of the body and the light of Brahman. 

Chapter XX — The Vyana 

1.   The second oblation that he offers, he should offer, saying:  "Svaha to the vyana!" Then the vyana is satisfied. 

2.   The 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 quarters and under the moon is satisfied. They being  satisfied, the eater is satisfied with offspring, cattle, food,  brightness of the body and the light of Brahman.  

Chapter XX — The Apana 

1.   The third oblation that he offers, he should offer, saying:  "Svaha to the apana!" Then the apana is satisfied. 

2.   The apana being satisfied, speech (i.e. the tongue) is satisfied.  Speech being satisfied, fire is satisfied. Fire being satisfied, the  earth is satisfied. The earth being satisfied, what is under the  earth and under fire is satisfied. They being satisfied, the eater  is satisfied with offspring, cattle, food, brightness of the body  and the light of Brahman.  

Chapter XXII — The Samana 

1.   The fourth oblation that he offers, he should offer, saying:  "Svaha to the samana!" Then the samana is satisfied. 

2.   The samana being satisfied, the mind is satisfied. The mind  being satisfied, the rain—god is satisfied. The rain—god being  satisfied, the lightning is satisfied. The lightning being  satisfied, what is under the lightning and under the rain—god is  satisfied. They being satisfied, the eater is satisfied with  offspring, cattle, food, brightness of the body and the light of  Brahman.  

Chapter XXIII — The Udana 

1.   The fifth oblation that he offers, he should offer, saying:  "Svaha to the udana!" Then the udana is satisfied. 

2.   The udana being satisfied, the skin is satisfied. The skin being  satisfied, the air is satisfied. The air being satisfied, the akasa is  satisfied. The akasa being satisfied, what is under the air and  under the akasa is satisfied. They being satisfied, the eater is  satisfied with offspring, cattle, food, brightness of the body and  the light of Brahman.  

Chapter XXIV — The Glory of the Agnihotra Sacrifice 

1.   If, without knowing this knowledge of the Vaisvanara Self, one  offers an Agnihotra oblation, it is like an oblation offered in  dead ashes after removing the live coals. 

2.   But if; knowing this, one offers an Agnihotra oblation, it is like  an oblation offered in all the worlds, in all beings and in all  atmans. 

3.   Even as the soft fibres of the ishika reed, when thrown into fire,  are burnt, so also are burnt all the sins of one who, knowing  this, offers an Agnihotra oblation. 

4.   Therefore even if a man who knows this gives what is left of  his food to a chandala, he verily offers it to his Vaisvanara Self.  On this there is the following verse: 

5.   "As here on earth hungry children gather around their mother,  so do all beings gather around the Agnihotra sacrifice, yea  around the Agnihotra sacrifice."  

Part Six  

Chapter I — The Non—Duality of the Self 

1.   Om. There once lived Svetaketu the grandson of Aruna. To him  his father said: "Svetaketu, lead the life of a brahmacharin; for  there is none belonging to our family, my dear, who, not having  studied the Vedas, is a brahmin only by birth."  

2—3.   Svetaketu went to his teacher’s house when he was twelve  years old and studied the Vedas till he was twenty—four. Then  he returned to his father, serious, considering himself well read  and arrogant.  His father said to him: "Svetaketu, since you are now so  serious, think yourself well read and are so arrogant, have you,  my dear, ever asked for that instruction by which one hears  what cannot be heard, by which one perceives what cannot be  perceived, by which one knows what cannot be known?"  Svetaketu asked: "What is that instruction, venerable Sir?"  

4—6.   "Just as, my dear, by one clod of clay all that is made of clay is  known, the modification being only a name, arising from  speech, while the truth is that all is clay;  "Just as, my dear, by one nugget of gold all that is made of gold  is known, the modification being only a name, arising from  speech, while the truth is that all is gold;  "And just as, my dear, by one pair of nail—scissors all that is  made of iron is known, the modification being only a name,  arising from speech, while the truth is that all is iron—even so,  my dear, is that instruction." 

7.   "Surely those venerable men did not know that. For if they had  known it, why should they not have told it to me? Therefore do  you, venerable Sir, tell me about it."  "So be it, my dear," said the father.  

Chapter II — Brahman: the Cause of the Universe 

1.   "In the beginning, my dear, this universe was Being (Sat) alone,  one only without a second. Some say that in the beginning this  was non—being (asat) alone, one only without a second; and  from that non—being, being was born." 

2.   Aruni said: "But how, indeed, could it be thus, my dear? How  could Being be born from non—being? No, my dear, it was  Being alone that existed in the beginning, one only without a  second. 

3.   "It (Being, or Brahman) thought: ‘May I be many; may I grow  forth.’ It created fire. That fire thought: ‘May I be many; may I  grow forth.’ It created water. That is why, whenever a person is  hot and perspires, water is produced from fire (heat) alone. 

4.   "That water thought: ‘May I be many; may I grow forth.’ It  created food (i.e. earth). That is why, whenever it rains  anywhere, abundant food is produced. From water alone is  edible food produced.  

Chapter III — The Threefold Development 

1.   "Of all these living beings, there are only three origins: those  born from an egg, those born from a living being and those  born from a sprout. 

2.   "That Deity thought: ‘Let Me now enter into those three deities  by means of this living self and let Me then develop names and  forms.’ 

3.   "That Deity, having thought: ‘Let Me make each of these three  tripartite,’ entered into these three deities by means of the  living self and developed names and forms. 

4.   "It made each of these tripartite; and how these three deities  became, each of them, tripartite, that learn from me now, my  dear.  

Chapter IV — The Threefold Development further  explained 

1.   "The red colour of gross fire is the colour of the original fire;  the white colour of gross fire is the colour of the original water;  the black colour of gross fire is the colour of the original earth.  Thus vanishes from fire what is commonly called fire, the  modification being only a name, arising from speech, while the  three colours (forms) alone are true. 

2.   "The red colour of the sun is the colour of fire, the white the  colour of water, the black the colour of earth. Thus vanishes  from the sun what is commonly called the sun, the modification  being only a name, arising from speech, while the three colours  alone are true. 

3.   "The red colour of the moon is the colour of fire, the white the  colour of water, the black the colour of earth. Thus vanishes  from the moon what is commonly called the moon, the  modification being only a name, arising from speech, while the  three colours alone are true. 

4.   "The red colour of lightning is the colour of fire, the white the  colour of water, the black the colour of earth. Thus vanishes  from lightning what is commonly called lighting, the  modification being only a name, arising from speech, while the  three colours alone are true. 

5.   "It was just through this knowledge that the great householders  and great Vedic scholars of olden times declared: ‘No one can  now mention to us anything which we have not heard, thought  of, or known.’ They knew all from these three forms.  

6—7.   "Whatever, appeared red they knew to be the colour of fire;  whatever appeared white they knew to be the colour of water;  whatever appeared black they knew to be the colour of earth.  "Whatever appeared to be unknown they knew to be the  combination of these three deities (i.e. colours). Now learn  from me, my dear, how these three deities, when they reach  man, become each of them tripartite.  

Chapter V — The Threefold Nature of Food 

1.   "Food when eaten becomes threefold. What is coarsest in it  becomes faeces, what is medium becomes flesh and what is  subtlest becomes mind. 

2.   "Water when drunk becomes threefold. What is coarsest in it  becomes urine, what is medium becomes blood and what is  subtlest becomes prana. 

3.   "Fire when eaten becomes threefold. What is coarsest in it  becomes bone, what is medium becomes marrow and what is  subtlest becomes speech. 

4.   "The mind, my dear, consists of food, the prana of water and  speech of heat."  "Please, venerable Sir, instruct me further."  "So be it, my dear"  

Chapter VI — The Physical Nature of the Mind, the Prana  and Speech 

1.   "That, my dear, which is the subtlest part of curds rises, when  they are churned and becomes butter. 

2.   "In the same manner, my dear, that which is the subtlest part of  the food that is eaten rises and becomes mind. 

3.   "The subtlest part of the water that is drunk rises and becomes  prana. 

4.   "The subtlest part of the fire that is eaten rises and becomes  speech. 

5.   "Thus, my dear, the mind consists of food, the prana consists of  water and speech consists of fire."  "Please, venerable Sir, instruct me further."  "So be it, my dear"  

Chapter VII — How the Mind consists of Food 

1.   "A person, my dear, consists of sixteen parts. Do not eat any  food for fifteen days, but drink as much water as you like.  Since the prana consists of water, it will not be cut off if you  drink water." 

2.   Svetaketu did not eat any food for fifteen days. Then he came  to his father and said: "What, Sir, shall I recite?"  His father said: "The Rik, Yagus and Saman verses."  He replied: "They do not occur to me, Sir." 

3.   His father said to him: "Just as, my dear, of a great blazing fire  a single coal, the size of a firefly, may be left, which would not  burn much more than that, even so, my dear, of your sixteen  parts only one part is left; and therefore with that one part you  do not remember the Vedas. Now go and eat and you will  understand me." 

4.   Svetaketu ate and approached his father. Then whatever his  father asked him, he showed that he knew it.  

5—6.   Then his father said to him: "Just as, my dear, of a great lighted  fire a single coal the size of a firefly, if left, may be made to  blaze up again by adding grass to it and will thus burn much  more,  "Even so, my dear; of your sixteen parts only one part was left  and that, when strengthened by food, blazed up. With it you  now remember the Vedas. Therefore, my dear, the mind  consists of food, the prana consists of water and speech consists  of fire."  After that he understood what his father said, yea, he  understood it.  

Chapter VIII — Concerning Sleep, Hunger, Thirst and  Death 

1.   Uddalaka the son of Aruna said to his son Svetaketu: "Learn  from me, my dear, the true nature of sleep. When a person has  entered into deep sleep, as it is called, then, my dear, he  becomes united with Pure Being (Sat), he has gone to his own  Self. That is why they say he is in deep sleep (svapiti); it is  because he has gone (apita) to his own (svam). 

2.   "Just as a bird tied by a string to the hand of the bird—catcher  first flies in every direction and then finding no rest anywhere,  settles down at the place where it is bound, so also the mind  (i.e. the individual soul reflected in the mind), my dear, after  flying in every direction and finding no rest anywhere, settles  down in the Prana (i.e. Pure Being); for the mind (the  individual soul) is fastened to the Prana (Pure Being). 

3.   "Learn from me, my dear, what hunger and thirst are. When a  man is hungry, as they say, it is water that has led (i.e. carried  away) what was eaten. Therefore, just as they speak of a leader  of cows, a leader of horses, a leader of men, so do they speak of  water as the leader of food. So, my dear, know this offshoot  (i.e. the body) to have sprung forth from a cause, for it cannot  be without a root. 

4.   "And where could its root be except in food (earth)? And in the  same way, my dear, as food too is an offshoot, seek for water as  its root. And as water too, my dear, is an offshoot, seek for fire  as its root. And as fire too, my dear, is an offshoot, seek for  Being (Sat) as its root. Yes, all these creatures, my dear, have  their root in Being, they dwell in Being, they finally rest in  Being. 

5.   "When a man is said to be thirsty, it is fire that has led (i.e.  carried away) what was drunk by him. Therefore as they speak  of a leader of cows, a leader of horses, a leader of men, so do  they speak of fire as the leader of water. So, my dear, know this  offshoot (the body) to have sprung forth from a cause, for it  cannot be without a root. 

6.   "And where could its root be except in water? And in the same  way, my dear, as water is an offshoot, seek for fire as its root.  And as fire too, my dear, is an offshoot, seek for Being as its  root. Yes, my dear, all these creatures have their root in Being,  they dwell in Being, they finally rest in Being.  "And how these three deities (fire, water and earth), on  reaching a human being, become each of them tripartite has  already been said. When a person departs hence, his speech  merges in his mind, his mind in his prana, his prana in heat  (fire) and the heat in the Highest Being. 

7.   "Now, that which is the subtle essence—in it all that exists has  its self. That is the True. That is the Self. That thou art,  Svetaketu."  "Please, venerable Sir, give me further instruction," said the  son.  "So be it, my dear," the father replied.  

Chapter IX — The Absence of Individuality in Deep Sleep  

1—2.   "As bees, my dear, make honey by collecting the juices of trees  located at different places and reduce them to one form,  "And as these juices have no discrimination so as to be able to  say: ‘I am the juice of this tree,’ or ‘I am the juice of that  tree’—even so, indeed, my dear, all these creatures, though  they reach Pure Being, do not know that they have reached  Pure Being. 

3.   "Whatever these creatures are, here in this world—a tiger, a  lion, a wolf, a boar, a worm, a fly, a gnat, or a mosquito—that  they become again. 

4.   "Now, that which is the subtle essence—in it all that exists has  its self. That is the True. That is the Self. That thou art,  Svetaketu."  "Please, venerable Sir, give me further instruction," said the  son.  "So be it, my dear," the father replied.  

Chapter X — The Absence of Particularized Consciousness  in Deep Sleep  

1—2.   "These rivers, my dear, flow—the eastern toward the east and  the western toward the west. They arise from the sea and flow  into the sea. Just as these rivers, while they are in the sea, do  not know: ‘I am this river’ or ‘I am that river,’  "Even so, my dear, all these creatures, even though they have  come from Pure Being, do not know that they have come from  Pure Being. Whatever these creatures are, here in this world—a  tiger, a lion, a wolf a boar, a worm, a fly, a gnat, or a mosquito,  that they become again. 

3.   "Now, that which is the subtle essence—in it all that exists has  its self. That is the True. That is the Self. That thou art,  Svetaketu."  "Please, venerable Sir, give me further instruction," said the  son.  "So be it, my dear," the father replied.  

Chapter XI — The Indestructibility of the Jiva 

1.   "If, my dear, someone were to strike at the root of this large  tree here, it would bleed but live. If he were to strike at the  middle, it would bleed but live. If he were to strike at the top, it  would bleed but live. Pervaded by the living self, that tree  stands firm, drinking in again and again its nourishment and  rejoicing. 

2.   "But if the life (i.e. living self) leaves one of its branches, that  branch withers; if it leaves a second, that branch withers; if it  leaves a third, that branch withers. If it leaves the whole tree,  the whole three withers. 

3.   "In exactly the same manner, my dear," said he, "know this:  This body dies, bereft of the living self; but the living self dies  not.  "Now, that which is the subtle essence—in it all that exists has  its self. That is the True. That is the Self. That thou art,  Svetaketu."  "Please, venerable Sir, give me further instruction," said the  son.  "So be it, my dear," the father replied.  

Chapter XII — The Birth of the Gross from the Subtle 

1.   "Bring me a fruit of that nyagrodha (banyan) tree."  "Here it is’ venerable Sir." "Break it."  "It is broken, venerable Sir."  "What do you see there?"  "These seeds, exceedingly small,  "Break one of these, my son."  "It is broken, venerable Sir."  "What do you see there?"  "Nothing at all, venerable Sir." 

2.   The father said: "That subtle essence, my dear, which you do  not perceive there—from that very essence this great nyagrodha  arises.  Believe me, my dear. 

3.   "Now, that which is the subtle essence—in it all that exists has  its self. That is the True. That is the Self. That thou art,  Svetaketu."  "Please, venerable Sir, give me further instruction," said the  son.  "So be it, my dear," the father replied.  

Chapter XIII — The Invisibility of an Existent Object 

1.   "Place this salt in water and then come to me in the morning."  The son did as he was told.  The father said to him: "My son, bring me the salt which you  placed in the water last night."  Looking for it, the son did not find it, for it was completely  dissolved. 

2.   The father said: "My son, take a sip of water from the surface.  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 it away and come to me."  The son did as he was told, saying: "The salt was there all the  time."  Then the father said: "Here also, my dear, in this body you do  not perceive Sat (Being); but It is indeed there." 

3.   "Now, that which is the subtle essence—in it all that exists has  its self. That is the True. That is the Self That thou art,  Svetaketu."  "Please, venerable Sir, give me further instruction," said the  son.  "So be it, my dear," the father replied.  

Chapter XIV — The Means of Self—Knowledge 

1.   "Just as someone, my dear, might lead a person, with his eyes  covered, away from the country of the Gandharas and leave  him in a place where there were no human beings; and just as  that person would turn toward the east, or the north, or the  south, or the west, shouting: ‘I have been brought here with my  eyes covered, I have been left here with my eyes covered!’ 

2.   "And as thereupon someone might loosen the covering and say  to him: ‘Gandhara is in that direction; go that way’; and as  thereupon, having been informed and being capable of  judgement, he would, by asking his way from one village to  another, arrive at last at Gandhara—in exactly the same manner  does a man who has found a teacher to instruct him obtain the  true knowledge. For him there is delay only so long as he is not  liberated from the body; then he reaches perfection. 

3.   "Now, that which is the subtle essence—in it all that exists has  its self. That is the True. That is the Self That thou art,  Svetaketu."  "Please, venerable Sir, give me further instruction," said the  son.  "So be it, my dear," the father replied.  

Chapter XV — Ultimate Liberation 

1.   "Around a dying person afflicted with illness, my dear, his  relatives gather and ask: ‘Do you know me? Do you know me?’  He knows them as long as his speech is not merged in his mind,  his mind in his prana (breath), his prana in heat (fire) and the  heat in the Highest Deity. 

2.   "But when his speech is merged in his mind, his mind in his  prana, his prana in heat and the heat in the Highest Deity, then  he does not know them. 

3.   "Now, that which is the subtle essence—in it all that exists has  its self. That is the True. That is the Self. That thou art,  Svetaketu."  "Please, venerable Sir, give me further instruction," said the son  "So be it, my dear;" the father replied.  

Chapter XVI — Liberation for the Knower of Brahman 

1.   "My dear, they (i.e. the police) bring a man whom they have  seized by the hand and say: ‘He has taken something, he has  committed a theft.’ When he denies it, they say: ‘Heat the axe  for him.’ If he has committed the theft but denies it, then he  makes himself a liar. Being false—minded, he covers himself  with falsehood, grasps the heated axe and is burnt. Then he is  killed. 

2.   "But if he did not commit the theft, then he makes himself what  he really is. Being true—minded, he covers himself with truth,  grasps the heated axe and is not burnt. He is released. 

3.   "As that truthful man is not burnt so also one who has known  Sat is not born again. Thus in That (Sat) all that exists has its  self. That is the True. That is the Self. That thou art,  Svetaketu."  

Part Seven

Chapter I — Dialogue between Narada and Sanatkumara 

1.   Om. Narada approached Sanatkumara as a pupil and said:  "Venerable Sir, please teach me."  Sanatkumara said to him: "Please tell me what you already  know.  Then I shall tell you what is beyond." 

2.   Narada said: "Venerable Sir, I know the Rig—Veda, the  Yajur—Veda, the Sama—Veda, the Atharva—Veda as the  fourth Veda, the epics (Puranas) and ancient lore (Itihasa) as  the fifth, the Veda of the Vedas (i.e. grammar), the rules of the  sacrifices by which the Manes are gratified, the science of  numbers, the science of portents, the science of time, logic,  ethics, etymology, Brahma—vidya (i.e. the science of  pronunciation, ceremonials, prosody, etc.), the science of  elemental spirits, the science of weapons, astronomy, the  science of serpents and the fine arts. All this I know, venerable  Sir. 

3.   "But, venerable Sir, with all this I know words only; I do not  know the Self. I have heard from men like you that he who  knows the Self overcomes sorrow. I am one afflicted with  sorrow. Do you, venerable Sir, help me to cross over to the  other side of sorrow."  Sanatkumara said to him: "Whatever you have read is only a  name. 

4.   "Verily, a name is the Rig—Veda; so also are the Yajur—  Veda, the Sama—Veda, the Atharva—Veda as the fourth Veda,  the epics and the ancient lore as the fifth, the Veda of the  Vedas, the rules of the sacrifices by which the Manes are  gratified, the science of numbers, the science of portents, the  science of time, logic, ethics, etymology, Brahma—vidya, the  science of elemental spirits, the science of weapons, astronomy,  the science of serpents and the fine arts.  "Meditate on the name. 

5.   "He who meditates on a name as Brahman can, of his own free  will, reach as far as the name reaches—he who meditates on a  name as Brahman."  Narada said: "Venerable Sir, is there anything greater than a  name?"  "Of course there is something greater than a name." "Please tell  that to me, venerable Sir."  

Chapter II — Speech as Brahman 

1.   "Speech is, verily, greater than a name. Speech makes one  understand the Rig—Veda, the Yajur—Veda, the Sama—Veda,  the Atharva—Veda as the fourth, the epics and the ancient lore  as the fifth, the Veda of the Vedas, the rules of sacrifices by  which the Manes are gratified, the science of numbers, the  science of portents, the science of time, logic, ethics,  etymology, Brahma—vidya, the science of elemental spirits,  the science of weapons, astronomy, the science of serpents and  the fine arts, as well as heaven, earth, air, akasa, water, fire,  gods, men, cattle, birds, herbs, trees, animals, together with  worms, flies and ants, as also righteousness and  unrighteousness, the true and the false, the good and the bad,  the pleasant and the unpleasant.  "Verily, if there were no speech, neither righteousness nor  unrighteousness would be known, neither the true nor the false,  neither the pleasant nor the unpleasant.  "Speech, verily, makes us know all this. Meditate upon speech. 

2.   "He who meditates on speech as Brahman can, of his own free  will, reach as far as speech reaches—he who meditates on  speech as Brahman."  Narada said: "Venerable Sir, is there anything greater than  speech?"  "Of course there is something greater than speech."  "Please tell that to me, venerable Sir."  

Chapter III — Mind as Brahman 

1.   "The mind is, verily, greater than speech. Just as the closed fist  holds two amalakas, or two plums, or two aksha fruits, so does  the mind hold speech and a name. For when a man thinks in his  mind that he would read the sacred hymns, then he reads them.  When he thinks in his mind that he would perform actions, then  he performs them. When he thinks in his mind that he would  have sons and cattle, then he desires them. When he thinks in  his mind that he would have this world and the other, then he  desires them. Mind, indeed, is the self; mind is the world; mind  is Brahman.  "Meditate on the mind. 

2.   "He who meditates on mind as Brahman can, of his own free  will, reach as far as mind reaches—he who meditates on mind  as Brahman."  Narada said: "Venerable Sir, is there anything greater than  mind?"  "Of course there is something greater than mind."  "Please tell that to me, venerable Sir."  

Chapter IV — Will as Brahman 

1.   "Will (Samkalpa) is, verily, greater than mind. For when a man  wills, then he thinks in his mind, then he utters speech and then  he employs speech in the recital of a name. The sacred hymns  are included in a name and all sacrifices are included in the  sacred hymns. 

2.   "Will, indeed, is the goal of all these beginning with mind and  ending in sacrifice; from will they arise and in will they all  abide. Heaven and earth willed, air and akasa willed, water and  fire willed. Through the will of heaven and earth, etc. the rain  wills; through the will of the rain, food wills; through the will  of food, the pranas will; through the will of the pranas, the  sacred hymns will; through the will of the sacred hymns, the  sacrifices will; through the will of the sacrifices, the world  wills; through the will of the world, everything wills. Such is  will.  Meditate on will. 

3.   "He who meditates on will as Brahman can, of his own free  will, reach as far as will reaches—he who meditates on will as  Brahman."  Narada said: "Venerable Sir, is there anything greater than  will?"  "Of course there is something greater than will."  "Please tell that to me, venerable Sir."  

Chapter V — Consideration as Brahman 

1.   "Consideration (Chitta) is, verily, greater than will. For when a  man considers, then he wills, then he thinks in his mind, then  he utters speech, then he engages speech in the recitation of a  name. The sacred hymns are included in a name and all  sacrifices are included in the sacred hymns. 

2.   "Consideration is, indeed, the goal of all these beginning with  mind and ending in sacrifice; from consideration they arise and  in consideration they all abide. Therefore if a person is without  consideration, even though he possesses much knowledge,  people say of him that he is nothing and whatever he knows is  useless; for if he were really learned, he would not be so  inconsiderate. But if a person is considerate, though he knows  but little, to him people are eager to listen. Consideration,  indeed, is the goal of all these; consideration is the self;  consideration is the support.  Meditate on consideration. 

3.   "He who meditates on consideration as Brahman, he, being  permanent, firm and undistressed, obtains the worlds which are  permanent, firm and undistressed; he can, of his own free win,  reach as far as consideration reaches—he who meditates on  consideration as Brahman."  Narada said: "Venerable Sir, is there anything greater than  consideration?"  "Of course there is something greater than consideration."  "Please tell that to me, venerable Sir."  

Chapter VI — Meditation as Brahman 

1.   "Meditation (Dhyana) is, verily, greater than consideration.  Earth meditates, as it were. The mid—region meditates, as it  were. Heaven meditates, as it were. The waters meditate, as it  were. The mountains meditate, as it were. The gods meditate,  as it were. Men meditate, as it were. Therefore he who, among  men, attains greatness here on earth seems to have obtained a  share of meditation. Thus while small people are quarrelsome,  abusive and slandering, great men appear to have obtained a  share of meditation. Meditate on meditation. 

2.   "He who meditates on meditation as Brahman, can, of his own  free will, reach as far as meditation reaches—he who meditates  on meditation as Brahman."  Narada said: "Venerable Sir, is there anything greater than  meditation?"  "Of course there is something greater than meditation."  "Please tell that to me, venerable Sir."  

Chapter VII — Understanding as Brahman 

1.   "Understanding is, verily, greater than meditation.  Understanding makes one understand the Rig—Veda, the  Yajur—Veda, the Sama—Veda, the Atharva—Veda as the  fourth, the epics and the ancient lore as the fifth, the Veda of  the Vedas, the rules of sacrifices by which the Manes are  gratified, the science of numbers, the science of portents, the  science of time, logic, ethics, etymology, Brahma—vidya, the  science of elemental spirits, the science of weapons, astronomy,  the science of serpents and the fine arts; heaven, earth, air,  water, fire, gods, men, cattle, birds, herbs, trees; animals,  together with worms, flies and ants; and also righteousness and  unrighteousness, the true and the false, the good and the bad,  the pleasant and the unpleasant, food and taste, this world and  yonder world. Meditate on understanding. 

2.   "He who meditates on understanding as Brahman attains the  worlds of understanding and knowledge and can, of his own  free will, reach as far as understanding reaches—he who  meditates on understanding as Brahman."  Narada said: "Venerable Sir, is there anything greater than  understanding?"  "Of course there is something greater than understanding."  "Please tell that to me, venerable Sir."  

Chapter VIII — Strength as Brahman 

1.   "Strength is, verily, greater than understanding. One strong man  causes a hundred men of understanding to tremble. When a  man is strong he can rise. If he rises he can attend on the  teachers. If he attends on them he can become their intimate  companion as a pupil. If he is their intimate companion he can  watch their conduct, listen to their instruction, reflect on what  he hears, become convinced of what he reflects on, act and  enjoy the result of action. By strength the earth stands firm, by  strength the mid—region, by strength heaven, by strength the  mountains, by strength the gods and men, by strength cattle and  birds, herbs and trees and animals, together with worms, flies  and ants, by strength the world stands firm. Meditate upon  strength." 

2.   "He who meditates on strength as Brahman can, of his own free  will, reach as far as strength reaches—he who meditates on  strength as Brahman."  Narada said: "Venerable Sir, is there anything greater than  strength?"  "Of course there is something greater than strength."  "Please tell that to me, venerable Sir."  

Chapter IX — Food as Brahman 

1.   "Food is, verily, greater than strength. Therefore if a man  abstains from food for ten days, even though he might live, yet  he would not be able to see, hear, reflect, become convinced,  act, or enjoy the result. But when he obtains food, he is able to  see, hear, reflect, become convinced, act and enjoy the result. 

2.   "He who meditates on food as Brahman obtains the world rich  in food and drink; he can, of his own free will, reach as far as  food reaches—he who meditates on food as Brahman."  Narada said: "Venerable Sir, is there anything greater than  food?"  "Of course there is something greater than food."  "Please tell that to me, venerable Sir."  

Chapter X — Water as Brahman 

1.   "Water is, verily, greater than food. Therefore if there is not  sufficient rain, then living creatures are afflicted with the  thought that there will be less food. But if there is sufficient  rain, then living creatures rejoice in the thought that there will  be much food. It is water that assumes the form of this earth,  this mid—region, this heaven, these mountains, these gods and  men, cattle and birds, herbs and trees and animals, together  with worms, flies and ants. Water indeed is all these forms.  Meditate on water. 

2.   "He who meditates on water as Brahman obtains all his desires  and becomes satisfied; he can, of his own free will, reach as far  as water reaches—he who meditates on water as Brahman."  Narada said: "Venerable Sir, is there anything greater than  water?"  "Of course there is something greater than water."  "Please tell that to me, venerable Sir."  

Chapter XI — Fire as Brahman 

1.   "Fire is, verily, greater than water. For, having seized the air, it  warms the akasa. Then people say: ‘It is hot, it burns; it will  rain.’ Thus does fire first manifest itself and then create water.  Furthermore, thunderclaps roll with lightning upward and  across the sky. Then people say: ‘There is lightning, there is  thunder; it will rain.’ Here also does fire first manifest itself and  then create water. Meditate on fire. 

2.   "He who meditates on fire as Brahman becomes radiant himself  and obtains radiant worlds, full of light and free from darkness;  he can, of his own free will, reach as far as fire reaches—he  who meditates on fire as Brahman."  Narada said: "Venerable Sir, is there anything greater than  fire?"  "Of course there is something greater than fire."  "Please tell that to me, Venerable Sir."  

Chapter XII — The Akasa as Brahman 

1.   "The akasa is, verily, greater than fire. For in the akasa exist  both the sun and the moon, lightning, stars and fire. It is  through the akasa that a person calls another; it is through the  akasa that the other hears; it is through the akasa that the person  hears back. In the akasa we rejoice when we are together and in  the akasa we rejoice not when we are separated. In the akasa  everything is born and toward the akasa all things grow.  Meditate upon the akasa. 

2.   "He who meditates on the akasa as Brahman obtains the worlds  extending far and wide, luminous, free from pain and spacious;  he can, of his own free will, reach as far as the akasa reaches—  he who meditates on the akasa as Brahman."  Narada said: "Venerable Sir, is there anything greater than the  akasa?"  "Of course there is something greater than the akasa."  "Please tell that to me, venerable Sir."  

Chapter XIII — Memory as Brahman 

1.   "Memory is, verily, greater than the akasa. Therefore even  when many people assemble, if they had no memory they  would not hear anyone at all, they would not think, they would  not understand. But surely, if they had memory, they would  hear, think and understand. Through memory one knows one’s  sons, through memory one’s cattle. Meditate on memory. 

2.   "He who meditates on memory as Brahman can, of his own  free will, reach as far as memory reaches—he who meditates  on memory as Brahman."  Narada said: "Venerable Sir, is there anything greater than  memory?"  "Of course there is something greater than memory."  "Please tell that to me, venerable Sir."  

Chapter XIV — Hope as Brahman 

1.   "Hope is, verily, greater than memory. Kindled by hope, a  person endowed with memory reads the sacred hymns,  performs sacrifices, desires sons and cattle; desires this world  and the other. Meditate on hope. 

2.   "He who meditates on hope as Brahman—all his desires are  fulfilled through hope, his prayers are not in vain; he can, of his  own free will, reach as far as hope reaches—he who meditates  on hope as Brahman."  Narada said: "Venerable Sir, is there anything greater than  hope?"  "Of course there is something greater than hope."  "Please tell that to me, venerable Sir."  

Chapter XV — The Prana as Brahman 

1.   "The prana is, verily, greater than hope. As the spokes of a  wheel are fastened to the nave, so are all these beginning with  the name and ending with hope fastened to the prana. The prana  moves by the prana. The prana gives the prana to the prana.  The prana is the father, the prana is the mother, the prana is the  brother, the prana is the sister, the prana is the teacher, the  prana is the brahmin. 

2.   "If one says something unbecoming to a father, mother,  brother, sister, teacher, or brahmin, then people say: ‘Shame on  you! Verily, you are a slayer of your father, a slayer of your  mother, a slayer of your brother, a slayer of your sister, a slayer  of your teacher, a slayer of a brahmin.’ 

3.   "But if; when the prana has departed from them, one shoves  them together with a poker and burns every bit of them, no one  would say: ‘You are a slayer of your father, a slayer of your  mother, a slayer of your brother, a slayer of your sister, a slayer  of your teacher, a slayer of a brahmin." 

4.   "The prana, verily, is all this. He (i.e. the knower of the prana)  who sees this, reflects on this, is convinced of this, becomes an  ativadi (superior speaker). If people say to such a man: ‘You  are an ativadi,’ he may say: ‘Yes, I am an ativadi’; he need not  deny it."  

Chapter XVI — The Knowledge of the Truth 

1.   "But in reality he is an ativadi who has become an ativadi by  the knowledge of the True."  "May I, venerable Sir, become an ativadi by the knowledge of  the True."  "But one should desire to know the True."  "Venerable Sir, I desire to know the True."  

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