First Brahmana

The world as a great steed (a parable of creation)

1 In the name of God! Verily, the dawn is the head of the great steed; the sun, his eye; the wind, his breath; the blazing fire, his open mouth. The year is the body of the steed; the sky, his back; the atmosphere, his belly; the earth, the under part of his belly; the quarters, his flanks; the intermediate quarters, his ribs; the seasons, his limbs; the months and half-months, his joints; days and nights, his feet; the stars, his bones; the clouds, his flesh. Sand is the food in his stomach; rivers are his entrails. His liver and lungs are the mountains; plants and trees, his hair. The orient is his fore part; the Occident, his hind part. When he yawns, then it lightens. When he shakes himself, then it thunders. When he urinates, then it rains. Voice, indeed, is his voice.

2 Verily, the day arose for the steed as the vessel which stands before. Its place is the eastern sea.

Verily, the night arose for him as the vessel which stands behind. Its place is the western sea. Verily, these two arose on both sides of the steed as the two vessels.

Becoming a steed, he carried the angels; a stallion, the Gandharvas; a courser, the demons; a horse, men. The sea, indeed, is his relative. The sea is his place.

Second Brahmana

The creation of the world

1 In the beginning nothing whatsoever was here. This world was covered over with the darkness of death and hunger, for hunger is death.

Then God willed to create, and by His command water was produced. Whoever knows the brightness of this water has pleasure in it.

2 The water, verily, was brightness.

That which was the froth of the water became solidified. That became the earth.

Then, by God's decree, heat and essence turned into fire.

3 God divided His creation threefold: fire one third, the sun one third, the wind one third. Life (prana), too, is divided threefold.

The eastern direction is its head. Yonder one and yonder one are the fore quarters. Likewise the western direction is its tail. Yonder one and yonder one are the hind quarters. South and north are the flanks. The sky is the back. The atmosphere is the belly. This earth is the chest. It stands firm in the waters. He who knows this stands firm wherever he goes.

5 God brought forth by His word this whole world, whatsoever exists here: the Hymns, the Formulas, the Chants, meters, offerings, men, cattle.

Everything that He brought forth is sustained by Him, who is the Infinite (Aditi). He who knows thus the nature of the Infinite finds that everything becomes a provision for him.

Third Brahmana

The superiority of breath among the bodily functions

1 The angels and the devils were both created by God, the Creator. Of these the angels were the younger, the devils the older. They were struggling with each other for these worlds.

The angels said: "Come, let us overcome the devils at the sacrifice with the Loud Chant of praise (Udgitha)."

2 They said to Speech: "Sing for us the Udgitha."

"So be it," said Speech, and sang for them. Whatever pleasure there is in speech, that it sang for the angels; whatever good one speaks, that for itself.

They, the devils, knew: "Verily, by this singer they will overcome us." They rushed upon it and pierced it with evil. That evil was the improper thing that one speaks. That was the evil.

3 Then they said to the In-breath: "Sing for us the Udgitha."

"So be it," said the In-breath, and sang for them. Whatever pleasure there is in the in-breath, that it sang for the angels; whatever good one breathes in, that for itself.

They, the devils, knew: "Verily, by this singer they will overcome us." They rushed upon it and pierced it with evil. That evil was the improper thing that one breathes in. This, truly, was that evil.

4 Then they said to the Eye: "Sing for us the Udgitha."

"So be it," said the Eye, and sang for them. Whatever pleasure there is in the eye, that it sang for the angels; whatever good one sees, that for itself.

They, the devils, knew: "Verily, by this singer they will overcome us." They rushed upon it and pierced it with evil. That evil was the improper thing that one sees. This, truly, was that evil.

5 Then they said to the Ear: "Sing for us the Udgitha."

"So be it," said the Ear, and sang for them. Whatever pleasure there is in the ear, that it sang for the angels; whatever good one hears, that for itself.

They, the devils, knew: "Verily, by this singer they will overcome us." They rushed upon it and pierced it with evil. That evil was the improper thing that one hears. This, truly, was that evil.

6 Then they said to the Mind: "Sing for us the Udgitha."

"So be it," said the Mind, and sang for them. Whatever pleasure there is in the mind, that it sang for the angels; whatever good one imagines, that for itself.

They, the devils, knew: "Verily, by this singer they will overcome us." They rushed upon him and pierced him with evil. That evil was the improper thing that one imagines. This, truly, was that evil.

And thus they struck these faculties with evil; they pierced them with evil.

7 Then they said to this Breath in the mouth: "Sing for us the Udgitha."

"So be it," said this Breath, and sang for them.

They, the devils, knew: "Verily, by this singer they will overcome us." They rushed upon him and desired to pierce him with evil. As a clod of earth would be scattered by striking on a stone, even so they were scattered in all directions and perished. Therefore the angels increased, the demons became inferior. He increases with himself, a hateful enemy becomes inferior for him who knows this.

8 Then they said, "What, pray, has become of him who stood by us thus?" "This one here (ayam) is within the mouth (asya)!" He is called Ayasya Angirasa, for he is the essence (rasa) of the limbs (anga).

9 Verily, this faculty is Dur by name, for death is far (durani) from it. From him who knows this, death is far.

10 Verily, this faculty, having struck off the evil of those faculties, even death, made it go to where is the end of the quarters of heaven. There it set down their evils. Therefore one should not go to foreign people, one should not go to the end of the earth, lest he fall in with evil, with death.

11 Verily, this faculty, by striking off the evil, the death, of those faculties, carried them beyond death.

12 Verily, it carried Speech over as the first. When that was freed from death, it became bright like fire. This fire, when it has crossed beyond death, shines forth.

13 Likewise it carried Smell across. When that was freed from death, it became like the wind. This wind, when it has crossed beyond death, purifies.

14 Likewise it carried the Eye across. When that was freed from death, it became bright like the sun. That sun, when it has crossed beyond death, glows.

15 Likewise it carried the Ear across. When that was freed from death, it became wide like the quarters of heaven. These quarters of heaven have crossed beyond death.

16 Likewise it carried the Mind across. When that was freed from death, it became like the moon. That moon, when it has crossed beyond death, shines.

Thus, verily, this faculty carries beyond death him who knows this.

17 Then it sang out food for itself, for whatever food is eaten is eaten by it. Hereon one is established.

18 Those angels said: "Of such extent, verily, is this universe as food. You have sung it into your own possession. Give us an after-share in this food."

"As such, verily, do ye enter into me."

"So be it." They entered into him from all sides. Therefore whatever food one eats by this breath, these are satisfied by it. Thus, verily, his people come to him, he becomes the supporter of his people, their chief, foremost leader, an eater of food, an overlord, he who knows this. And whoever among his people desires to be the equal of him who has this knowledge suffices not for his dependents. But whoever follows after him and whoever, following after him, desires to support his dependents, he truly suffices for his dependents.

19 He is Ayasya Angirasa, for he is the essence (rasa) of the limbs (anga). Verily, breath is the essence of the limbs, for verily breath is the essence of the limbs. Therefore from whatever limb the breath departs, that indeed dries up, for it is verily the essence of the limbs.

20 And also it is Brihaspati, the lord of speech. The Brihati is speech. He is her lord (pati), and is therefore Brihaspati.

21 And it is also Brahmanaspati, the lord of prayer. Prayer (brahman), verily, is speech. He is her lord (pati), and is therefore Brahmanaspati.

A glorification of the Chant as breath

22 And it is also the Chant (saman). The Chant, verily, is speech. It is sa (she) and ama (he). That is the origin of the word saman.

Or because it is equal (sama) to a gnat, equal to a fly, equal to an elephant, equal to these three worlds, equal to this universe, therefore, indeed, it is the Chant. He who knows thus that Chant wins a blessed state.

23 And it is also the Udgitha. The breath verily is up (ut), for by breath this whole world is upheld (ut-tabdha). Song (githa), verily, is speech; ut and githa, that is Udgitha.

25 He who knows the property of that Chant has that property. Its property, truly, is tone. Therefore let him who is about to lead the recitation desire a good tone in his voice. Being possessed of such a voice, let him perform his duty. Therefore people desire to see at the gathering one who has a good tone, as being one who has a possession. He has a possession who knows thus the property of the Chant.

26 He who knows the gold of that Chant comes to have gold. The tone (svara), verily, is its gold. He comes to have gold who knows thus that gold of the Chant.

27 He who knows the support of that Chant is indeed supported. Voice, verily, is its support, for when supported on voice the breath sings. But some say it is supported on food.

Prayers to accompany an intelligent performance of the Chant

28 Now next, the praying of the purificatory verses.

When one begins to praise, then let him say the following:

"From the unreal lead me to the real!

From darkness lead me to light!

From death lead me to immortality!"

When he says "From the unreal lead me to the real," the unreal, verily, is death, the real is immortality. "From death lead me to immortality. Make me immortal," that is what he says.

"From darkness lead me to light," the darkness, verily, is death, the light is immortality. "From death lead me to immortality. Make me immortal," that is what he says.

"From death lead me to immortality," there is nothing there that seems obscure.

Now whatever other verses there are of a hymn of praise, in them one may ask a boon of God, whatever good desire he may desire. Whatever good desire he desires, either for himself or for others, he asks of God in praise. This, indeed, is a worthy aim.

Fourth Brahmana

The creation of the manifold world

3 God created human beings from a single soul and made from it its mate. Therefrom arose a husband (pati) and a wife (patni). Therefore this is true: "Oneself (sva) is like a half-fragment," as Yajnavalkya used to say. Therefore this space is filled by a wife. Therefrom human beings were produced.

4 And God created cattle, and horses, and asses, and the solid-hoofed animals, and goats and sheep. Thus, indeed, He created all, whatever pairs there are, even down to the ants.

5 He is the Creator of all this creation, for He brought it all forth by His command. Verily, he who has this knowledge comes to be in His bounty.

6 And He created fire, which gives light and warmth.

This that people say, "Worship this one! Worship that one!", one after another, all these are His creation indeed! And to Him belong all the most beautiful names.

Now, whatever is moist, that He created, and from it is every provision. This whole world, verily, is just food and the eater of food.

That was His super-creation: namely, that He created the angels, higher than men, and likewise that He created the immortal. Therefore was it a super-creation. Verily, he who knows this comes to be in that super-creation of His.

7 Verily, at that time the world was undifferentiated. It became differentiated just by name and form, as the saying is: "He has such a name, such a form." Even today this world is differentiated just by name and form, as the saying is: "He has such a name, such a form."

God encompasses all things, even to the fingernail-tips, by His knowledge and power, as a razor is hidden in a razor-case, or fire in a fire-holder. Him they see not, for no eye perceives Him. When one breathes, he is called breath (prana) by name; when speaking, voice; when seeing, the eye; when hearing, the ear; when thinking, the mind: these are merely the names of his acts. Whoever is content with one or another of these knows not; for he is incomplete with one or another of these. One should be mindful of God alone, in whose hand is one's own soul, for therein all these find their unity. That same thing, namely this soul created by God, is the trace of this All, for by it one knows this All. Just as, verily, one might find by a footprint, thus one finds the truth. He finds fame and praise who knows this.

8 God is dearer than a son, is dearer than wealth, is dearer than all else, since He is nearer.

If one who speaks of anything else than God as dearest, one should say, "He will lose what he holds dear," he would indeed be likely to do so. One should reverence God alone as dearest. He who reverences God alone as dearest, what he holds dear, verily, is not perishable.

9 Here people say: "Since men think that by the knowledge of God they become complete, what, pray, was it that was known whereby they became complete?"

Whoever worships another divinity than God, thinking "He is one and I another," he knows not. He is like a sacrificial animal for those he worships. Verily, indeed, as many animals would be of service to a man, even so each single person is of service to those he serves in error. If even one animal is taken away, it is not pleasant. What, then, if many? Therefore it is not pleasing to those who lead men astray that men should know this.

14 God created still further a better form, Law (dharma). This is the power of rulers, viz. Law. Therefore there is nothing higher than Law. So a weak man controls a strong man by Law, just as if by a king. Verily, that which is Law is truth. Therefore they say of a man who speaks the truth, "He speaks the Law," or of a man who speaks the Law, "He speaks the truth." Verily, both these are the same thing.

15 So among the angels, His command is made manifest in the angels; among men, in scholars and in rulers, in traders and in laborers, according to their different callings. Therefore people desire a place with the righteous, and honor those who teach the truth.

Now whoever departs from this world without having recognized his Lord, to him his life is of no service, because it is unknown, as the unrecited scripture or any other undone deed does not help a man.

Verily, even if one performs a great and holy work, but without knowing this, that work of his merely perishes in the end. One should worship God alone, and seek the true abode with Him. The work of him who seeks God alone does not perish, for from God alone he obtains whatsoever is good.

16 Now this world is a world of all created things. In so far as a man gives and makes offerings for God's sake, he gains the reward of the righteous. In so far as he learns the scriptures, he gains the station of the seers. In so far as he prays for his parents and desires righteous offspring, he fulfils his duty to the departed. In so far as he gives lodging and food to men, he serves men. In so far as he finds grass and water for animals, he serves animals. In so far as beasts and birds, even to the ants, find a living in his houses, he is a refuge for them. Verily, as one would desire security for his own world, so all creatures wish security for him who has this knowledge. This fact, verily, is known when it is thought out.

17 Man in his beginning is alone. He wishes: "Would that I had a wife; then I would have children. Would that I had wealth; then I would give in charity." So great, indeed, is desire. Not even if one desired, would he get more than that. Therefore even today when one is lonely one wishes: "Would that I had a wife, then I would have children. Would that I had wealth, then I would give in charity." So far as he does not obtain any one of these, he thinks that he is, assuredly, incomplete. Now his completeness is as follows: his mind truly is his soul; his voice is his wife; his breath is his offspring; his eye is his worldly wealth, for with his eye he finds; his ear is his heavenly wealth, for with his ear he hears it; his body, indeed, is his work, for with his body he performs work.

A person is fivefold. This whole world, whatever there is, is fivefold. He obtains this whole world who knows this.

Fifth Brahmana

The threefold production of food by God, the Creator

1 When the Creator produced by wisdom

And devotion seven kinds of food,

One of His foods was common to all,

Of two He let the angels partake,

Three He made for Himself,

One He bestowed upon the animals.

On this food everything depends,

Both what breathes and what does not.

How is it that these do not perish

When they are being eaten all the time?

He who knows this imperishableness,

He eats food with his mouth (pratika),

He goes to the righteous,

He lives on strength.

Thus the verses.

2 "When the Creator produced by wisdom and devotion seven kinds of food," truly by wisdom and devotion the Creator did produce them.

"One of His foods was common to all." That of His which is common to all is the food that is eaten here. He who treats that as his only aim is not turned from evil, for it is mixed, that is, common, not selected.

"Of two He let the angels partake." They are the offering (huta) and the gift (prahuta). For this reason one gives and offers for God's sake. People also say that these two are the new-moon and the full-moon observances. Therefore one should not give merely to secure a wish.

"One He bestowed upon the animals," that is milk, for at first both men and animals live upon milk. Therefore they either make a new-born babe lick butter or put it to the breast. Likewise they call a new-born calf "one that does not eat grass."

"On this food everything depends, both what breathes and what does not," for upon milk everything depends, both what breathes and what does not. This that people say, "By giving milk for a year one escapes the second death," one should know that this is not so, since on the very day that he gives, he who knows escapes the second death, for he offers all his food in thankfulness to God.

"How is it that these do not perish when they are being eaten all the time?" Verily, the Creator's provision is imperishable, for He produces this food again and again.

"He who knows this imperishableness," verily, a person is the means whereby, by continuous mindfulness, this food is produced as his work. Should he not do this, all the food would perish.

"He eats food with his mouth (pratika)." The pratika is the mouth. So he eats food with his mouth.

"He goes to the righteous, he lives on strength," this is praise.

3 "Three He made for Himself." Mind, speech, breath, these He made for man.

People say: "My mind was elsewhere; I did not see. My mind was elsewhere; I did not hear." It is with the mind, truly, that one sees. It is with the mind that one hears. Desire, imagination, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, meditation, fear, all this is truly mind. Therefore even if one is touched on his back, he discerns it with the mind.

Whatever sound there is, it is just speech. Verily, it comes to an end as human speech; verily, it does not, as the heavenly voice.

The in-breath, the out-breath, the diffused breath, the up-breath, the middle-breath, all this is just breath.

Verily, the soul consists of speech, mind, and breath.

4 These same are the three worlds. This terrestrial world is Speech. The middle atmospheric world is Mind. That celestial world is Breath.

5 These same are the three scriptures. The Rig-Veda is Speech. The Yajur-Veda is Mind. The Sama-Veda is Breath.

6 The same are the angels, the departed, and men. The angels are Speech. The departed are Mind. Men are Breath.

7 These same are father, mother, and offspring. The father is Mind. The mother is Speech. The offspring is Breath.

8 These same are what is known, what is to be known, and what is unknown.

Whatever is known is a form of Speech, for Speech is known. Speech, having become this, helps him, that is, man.

9 Whatever is to be known is a form of Mind, for mind is to be known. Mind, having become this, helps him.

10 Whatever is unknown is a form of Breath, for Breath is unknown. Breath, having become this, helps him.

11 Of this Speech the earth is the body. Its light-form is this terrestrial fire, a sign of God. As far as Speech extends, so far extends the earth, so far this fire.

12 Likewise of that Mind the sky is the body. Its light-form is yon sun, a sign of God. As far as Mind extends, so far extends the sky, so far yon sun.

13 Likewise of that Breath, water is the body. Its light-form is yon moon. As far as Breath extends, so far extends water, so far yon moon.

These are all alike, all infinite. Verily he who regards them as finite wins a finite reward. Likewise he who regards them as unending wins an unending reward.

The year and its sixteen parts

14 The year is composed of sixteen parts. Its nights, truly, are fifteen parts. Its sixteenth part is steadfast. It is increased and diminished by its nights alone. On the new-moon night, the moon is born again on the following morning. Therefore on that night one should not needlessly cut off the breath of any breathing thing, not even of a lizard.

15 Verily, the person here who knows this is likewise composed of sixteen parts. The fifteen parts are his wealth. The sixteenth part is his soul. In wealth alone, not in soul, is one increased and diminished.

That which is the soul is a hub; wealth, a felly. Therefore even if one is overcome by the loss of everything, provided he himself lives, people say merely: "He has come off with the loss of a felly!"

The three worlds and how to win them

16 Now, there are of a truth three worlds: the world of men, the world of the departed, and the world of the angels. This world of men is to be obtained by a righteous child; the world of the departed, by charitable giving for God's sake; the world of the angels, by knowledge. The realm of the angels is verily the best of worlds. Therefore they praise knowledge.

A father's testament to his son

17 Now next, the Testament.

When a man thinks he is about to depart, he says to his son: "Thou art holy knowledge. Thou art devotion. Thou art the world." The son replies: "I am holy knowledge. I am devotion. I am the world." Verily, whatever has been learned from the scriptures, the sum of all this is expressed by the word "knowledge." Verily, whatever acts of devotion have been done, the sum of them all is expressed by the word "devotion." Whatever worlds there are, they are all comprehended under the word "world." So great, verily, is this all.

"Being thus the all, let him assist me in this world," thus the father considers. Therefore they call "world-wise" a son who has been instructed. Therefore they instruct him.

When one who has this knowledge departs from this world, his children carry on his good name and his charity. By his son a father stands firm in this world.

18 From the earth and from the fire, God grants speech to man. Verily, that is the speech whereby whatever one says comes to be.

19 Out of the sky and out of the sun, God grants mind to man. Verily, that is the mind whereby one becomes blissful and sorrows not.

20 Out of the water and out of the moon, God grants breath to man. Verily, that is the breath which, whether moving or not moving, is not perturbed, nor injured.

He who knows this becomes dear to all beings. As all beings favor the righteous, so to him who knows this all beings show favor. Whatever sufferings creatures endure, these remain with them. Only good goes to him. Evil, verily, does not go to the angels.

Breath, the unfailing power in a person: like the unwearying world-breath, wind

21 Now next, a Consideration of the Activities.

God created the active functions (karma). They, when they had been created, strove with one another. "I am going to speak," the voice began. "I am going to see," said the eye. "I am going to hear," said the ear. So spake the other functions, each according to his function. Death, appearing as weariness, laid hold and took possession of them; and, taking possession of them, Death checked them. Therefore the voice becomes weary, the eye becomes weary, the ear becomes weary. But Death did not take possession of him who was the middle breath. They sought to know him. They said: "Verily, he is the best of us, since whether moving or not moving, he is not perturbed, nor perishes. Come, let us all become a form of him." Of him, indeed, they became a form. Therefore they are named "vital breaths" after him. In whatever family there is a man who has this knowledge, they call that family after him. Whoever strives with one who knows this, dries up and finally dies. So much with reference to the soul.

22 Now with reference to the created powers.

"Verily, I am going to blaze," began the Fire. "I am going to give forth heat," said the Sun. "I am going to shine," said the Moon. So said the other created powers, each according to his nature. As Breath holds the central position among the vital breaths or functions, so Wind among these powers; for the other powers have their decline, but not Wind. The Wind is that created power which never goes to rest.

23 There is this verse on the subject:

From whom the sun rises

And in whom it sets,

in truth, from Breath it rises, and in Breath it sets,

By God's decree they follow the law;

He only today and tomorrow will be.

Verily, what those functions undertook of old, even that they accomplish today. Therefore one should practise but one activity. He should breathe in and breathe out, wishing, "May not the evil one, Death, get me." And the observance which he practises he should desire to fulfil to the end. Thereby he wins strength.

Sixth Brahmana

The entire actual world a threefold appearance

1 Verily, this world is a triad: name, form, and work.

Of these, as regards names, that which is called Speech is their hymn of praise (uktha), for from it arise (ut-tha) all names. It is their Chant (saman), for it is the same (sama) as all names. It is their prayer (brahman), for it supports (bhar) all names.

2 Now of forms. That which is called the Eye is their hymn of praise (uktha), for from it arise (ut-tha) all forms. It is their Chant (saman), for it is the same (sama) as all forms. It is their prayer (brahman), for it supports (bhar) all forms.

3 Now of works. That which is called the Body (atman) is their hymn of praise (uktha), for from it arise (ut-tha) all actions. It is their Chant (saman), for it is the same (sama) as all works. It is their prayer (brahman), for it supports (bhar) all works.

Although it is that triad, the soul is one. Although it is one, it is that triad. That is the Immortal veiled by the real (satya). Life (prana, "breath"), verily, is the Immortal. Name and form are the real. By them this Life is veiled.