Hari OM. Be peace to us Mitra. Be peace to us Varouna. Be peace to us Aryaman. Be peace to us Indra & Brihaspati. May far-striding Vishnu be peace to us. Adoration to the Eternal. Adoration to thee, O Vaiou. Thou, thou art the visible Eternal and as the visible Eternal I will declare thee. I will declare Righteousness! I will declare Truth! May that protect me! May that protect the Speaker! Yea, may it protect me! May it protect the Speaker. OM Peace! Peace! Peace!

Chapter II

OM. We will expound Shiksha, the elements. Syllable and Accent, Pitch and Effort, Even Tone and Continuity, in these six we have declared the chapter of the elements.

Chapter III

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Together may we attain glory, together to the radiance of holiness. Hereupon we will expound next the secret meaning of Sanhita whereof there are five capitals; Concerning the Worlds: Concerning the Shining Fires: Concerning the Knowledge: Concerning Progeny: Concerning Self. These are called the great Sanhitas.

Now concerning the worlds. Earth is the first form; the heavens are the second form; ether is the linking; air is the joint of the linking. Thus far concerning the worlds.

Next concerning the shining fires. Fire is the first form; the Sun is the latter form; the waters are the linking; electricity is the joint of the linking. Thus far concerning the shining fires.

Next concerning the Knowledge. The Master is the first form; the disciple is the latter form; Knowledge is the linking; exposition is the joint of the linking. Thus far concerning the Knowledge.

Next concerning progeny. The mother is the first form; the father is the latter form; progeny is the linking; act of procreation is the joint of the linking. Thus far concerning progeny.

Next concerning Self. The upper jaw is the first form; the lower jaw is the latter form; speech is the linking; the tongue is the joint of the linking. Thus far concerning Self.

These are the great Sanhitas. He who knoweth thus the great Sanhitas as we have expounded them, to him are linked progeny

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and wealth of cattle and the radiance of holiness and food and all that is of food and the world of his high estate in heaven.

Chapter IV

The bull of the hymns of Veda whose visible form is all this Universe, he above the Vedas who sprang from that which is deathless, may Indra increase intellect unto me for my strengthening. O God, may I become a vessel of immortality. May my body be swift to all works, may my tongue drop pure honey. May I hear vast and manifold lore with my ears. O Indra, thou art the sheath of the Eternal and the veil that the workings of brain have drawn over Him; preserve whole unto me the sacred lore that I have studied.

She bringeth unto me wealth and extendeth it, yea, she

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maketh speedily my own raiment and cattle and drink and food now and always; therefore carry to me Fortune of much fleecy wealth and cattle with her. Swaha!

May the Brahmacharins come unto me. Swaha!

From here and there may the Brahmacharins come unto me. Swaha! May the Brahmacharins set forth unto me. Swaha!

May the Brahmacharins attain self-mastery. Swaha!

May the Brahmacharins attain to peace of soul. Swaha!

May I be a name among the folk! Swaha!

May I be the first of the wealthy! Swaha!

O Glorious Lord, into That which is Thou may I enter. Swaha!

Do thou also enter into me, O Shining One. Swaha!

Thou art a river with a hundred branching streams, O Lord of Grace, in thee may I wash me clean. Swaha!

As the waters of a river pour down the steep, as the months of the year hasten to the old age of days, O Lord that cherisheth, so may the Brahmacharins come to me from all the regions. Swaha!

O Lord, thou art my neighbour, thou dwellest very near me. Come to me, be my light and sun.

Chapter V

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Bhur, Bhuvar and Suvar, these are the three Words of His naming. Verily the Rishi Mahachamasya made known a fourth to these, which is Mahas. It is Brahman, it is the Self, and the other gods are his members.

Bhur, it is this world; Bhuvar, it is the sky; Suvar, it is the other world: but Mahas is the Sun. By the Sun all these worlds increase and prosper.

Bhur, it is Fire; Bhuvar, it is Air; Suvar, it is the Sun: but Mahas is the Moon. By the Moon all these shining fires increase and prosper.

Bhur, it is the hymns of the Rigveda; Bhuvar, it is the hymns of the Sama; Suvar, it is the hymns of the Yajur: but Mahas is the Eternal. By the Eternal all these Vedas increase and prosper.

Bhur, it is the main breath; Bhuvar, it is the lower breath; Suvar, it is the breath pervasor: but Mahas is food. By food all these breaths increase and prosper.

These are the four & they are fourfold;—four Words of His naming and each is four again. He who knoweth these knoweth the Eternal, and to him all the Gods carry the offering.

Chapter VI

Lo this heaven of ether which is in the heart within, there dwelleth the Being who is all Mind, the radiant & golden Immortal. Between the two palates, this that hangeth down like

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the breast of a woman, is the womb of Indra; yea where the hair at its end whirleth round like an eddy, there it divideth the skull and pusheth through it.

As Bhur He is established in Agni, as Bhuvar in Vaiou, as Suvar in the Sun, as Mahas in the Eternal. He attaineth to the kingdom of Himself; He attaineth to be the Lord of Mind; He becometh Lord of Speech, Lord of Sight, Lord of Hearing, Lord of the Knowledge. Thereafter this too He becometh,—the Eternal whose body is all ethereal space, whose soul is Truth, whose bliss is in Mind, who taketh His ease in Prana, the Rich in Peace, the Immortal. As such, O son of the ancient Yoga, do thou adore Him.

Chapter VII

Earth, sky, heaven, the quarters and the lesser quarters; Fire, Air, Sun, Moon and the Constellations; Waters, herbs of healing, trees of the forest, ether and the Self in all; these three concerning this outer creation.

Then concerning the Self. The main breath, the middle breath, the nether breath, the upper breath and the breath pervasor; eye, ear, mind, speech and the skin; hide, flesh, muscle, bone and marrow. Thus the Rishi divided them and said, "In sets of five is this universe; five and five with five and five He relateth."

Chapter VIII

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OM is the Eternal, OM is all this universe. OM is the syllable of assent: saying OM! let us hear, they begin the citation. With OM they sing the hymns of the Sama; with OM SHOM they pronounce the Shastra. With OM the priest officiating at the sacrifice sayeth the response. With OM Brahma beginneth creation (or With OM the chief priest giveth sanction). With OM one sanctioneth the burnt offering. With OM the Brahmin ere he expound the Knowledge, crieth "May I attain the Eternal." The Eternal verily he attaineth.

Chapter IX

Righteousness with the study & teaching of Veda; Truth with the study and teaching of Veda; askesis with the study and teaching of Veda; self-mastery with the study and teaching of Veda. Peace of soul with the study and teaching of Veda. The household fires with the study and teaching of Veda. The burnt offering with the study and teaching of Veda. Progeny with the study and teaching of Veda. Act of procreation with the study and teaching of Veda. Children of thy children with the study and teaching of Veda—these duties. "Truth is first" said the truth-speaker, the Rishi son of Rathitar. "Askesis is first" said the constant in austerity, the Rishi son of Purushishta. "Study and teaching of Veda is first" said Naka son of Mudgala. For this too is austerity and this too is askesis.

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Chapter X

"I am He that moveth the Tree of the Universe & my glory is like the shoulders of a high mountain. I am lofty and pure like sweet nectar in the strong, I am the shining riches of the world, I am the deep thinker, the deathless One who decayeth not from the beginning." This is Trishanku's voicing of Veda and the hymn of his self-knowledge.

Chapter XI

When the Master hath declared Veda, then he giveth the commandments to his disciple.

Speak truth, walk in the way of thy duty, neglect not the

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study of Veda. When thou hast brought to the Master the wealth that he desireth, thou shalt not cut short the long thread of thy race. Thou shalt not be negligent of truth; thou shalt not be negligent of thy duty; thou shalt not be negligent of welfare; thou shalt not be negligent towards thy increase and thy thriving; thou shalt not be negligent of the study & teaching of Veda.

Thou shalt not be negligent of thy works unto the Gods or thy works unto the Fathers. Let thy father be unto thee as thy God and thy mother as thy Goddess whom thou adorest. Serve the Master as a God and as a God the stranger within thy dwelling. The works that are without blame before the people, thou shalt do these with diligence and no others. The deeds we have done that are good and righteous, thou shalt practise these as a religion and no others.

Whosoever are better and nobler than we among the Brahmins, thou shalt refresh with a seat to honour them. Thou shalt give with faith and reverence; without faith thou shalt not give. Thou shalt give with shame, thou shalt give with fear; thou shalt give with fellow-feeling. Moreover if thou doubt of thy course or of thy action, then whatsoever Brahmins be there who are careful thinkers, devout, not moved by others, lovers of virtue, not severe or cruel, even as they do in that thing, so do thou. Then as to men accused & arraigned by their fellows, whatsoever Brahmins be there who are careful thinkers, devout, not moved by others, lovers of virtue, not severe or cruel, even as they are towards these, so be thou.

This is the law & the teaching. These are the Commandments. In such wise shalt thou practise religion, yea, verily in such wise do ever religiously.

Chapter XII

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Be peace to us Mitra. Be peace to us Varouna. Be peace to us Aryaman. Be peace to us Indra and Brihaspati. May far-striding Vishnu be peace to us. Adoration to the Eternal. Adoration to thee, O Vaiou. Thou, thou art the visible Eternal & as the visible Eternal I have declared thee. I have declared Righteousness; I have declared Truth. That has protected me. That has protected the Speaker. Yea it protected me; it protected the Speaker. OM. Peace. Peace. Peace. Hari OM.

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Brahmananda Valli

Hari OM. Together may He protect us, together may He possess us, together may we make unto us strength and virility. May our study be full to us of light and power. May we never hate. OM! Peace, peace, peace.

Chapter I

OM. The knower of Brahman attaineth the Highest; for this is the verse that was declared of old, "Brahman is Truth, Brahman is Knowledge, Brahman is the Infinite, he that findeth Him hidden in the cavern heart of being; in the highest heaven of His creatures, lo he enjoyeth all desire and he abideth with the Eternal, even with that cognisant and understanding Spirit."

This is the Self, the Spirit, and from the Spirit ether was born; and from the ether, air; and from the air, fire; and from the fire, the waters; and from the waters, earth; and from the earth, herbs and plants; and from the herbs and plants, food; and from food man was born. Verily, man, this human being, is made of the essential substance of food. And this that we see is the head of him, and this is his right side and this is his left; and

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this is his spirit & the self of him; and this is his lower member whereon he resteth abidingly. Whereof this is the Scripture.

Chapter II

Verily all sorts and races of creatures that have their refuge upon earth, are begotten from food; thereafter they live also by food and 'tis to food again that they return at the end and last. For food is the eldest of created things and therefore they name it the Green Stuff of the Universe. Verily they who worship the Eternal as food, attain the mastery of food to the uttermost; for food is the eldest of created things and therefore they name it the Green Stuff of the Universe. From food all creatures are born and being born they increase by food. Lo it is eaten and it eateth; yea it devoureth the creatures that feed upon it, therefore it is called food from the eating.

Now there is a second and inner Self which is other than this that is of the substance of food; and it is made of the vital stuff called Prana. And the Self of Prana filleth the Self of food. Now the Self of Prana is made in the image of a man; according as is the human image of the other, so is it in the image of the man. The main Breath is the head of him, the breath pervasor is his right side and the lower breath is his left side; ether is his spirit which is the self of him, earth is his lower member whereon he resteth abidingly. Whereof this is the Scripture.

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Chapter III

The Gods live and breathe under the dominion of Prana and men and all these that are beasts; for Prana is the life of created things & therefore they name it the Life-Stuff of the All. Verily they who worship the Eternal as Prana attain mastery of Life to the uttermost; for Prana is the life of created things and therefore they name it the Life-Stuff of the All. And this Self of Prana is the soul in the body of the former one which was of food.

Now there is yet a second and inner Self which is other than this that is of Prana, and it is made of Mind. And the Self of Mind filleth the Self of Prana. Now the Self of Mind is made in the image of a man; according as is the human image of the other, so is it in the image of the man. Yajur is the head of him and the Rigveda is his right side and the Samaveda is his left side: the Commandment is his spirit which is the self of him, Atharvan Ungirus is his lower member whereon he resteth abidingly. Whereof this is the Scripture.

Chapter IV

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The delight of the Eternal from which words turn away without attaining and the mind also returneth baffled, who knoweth the delight of the Eternal? He shall fear nought now or hereafter. And this Self of Mind is the soul in the body to the former one which was of Prana.

Now there is yet a second and inner Self which is other than this which is of Mind and it is made of Knowledge. And the Self of Knowledge filleth the Self of Mind. Now the Knowledge-Self is made in the image of a man; according as is the human image of the other, so is it in the image of the man. Faith is the head of him, Law is his right side, Truth is his left side; Yoga is his spirit which is the self of him; Mahas (the material world) is his lower member whereon he resteth abidingly. Whereof this is the Scripture.

Chapter V

Knowledge spreadeth the feast of sacrifice and knowledge spreadeth also the feast of works; all the gods offer adoration to him as to Brahman and the Elder of the Universe. For if one worship Brahman as the knowledge and if one swerve not from it neither falter, then he casteth sin from him in this body and tasteth all desire. And this Self of Knowledge is the soul in the body to the former one which was of Mind.

Now there is yet a second and inner self which is other than this which is of Knowledge and it is fashioned out of Bliss. And the Self of Bliss filleth the Self of Knowledge. Now the Bliss

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Self is made in the image of a man; according as is the human image of the other, so is it made in the image of the man. Love is the head of Him; Joy is His right side; pleasure is His left side; Bliss is His spirit which is the self of Him; the Eternal is His lower member wherein He resteth abidingly. Whereof this is the Scripture.

Chapter VI

One becometh as the unexisting, if he know the Eternal as negation; but if one knoweth of the Eternal that He is, then men know him for the saint & the one reality. And this Self of Bliss is the soul in the body to the former one which was of Knowledge. And thereupon there arise these questions. "When one who hath not the Knowledge, passeth over to that other world, doth any such travel farther? Or when one who knoweth, hath passed over to the other world, doth any such enjoy possession?"

The Spirit desired of old "I would be manifold for the birth of peoples." Therefore He concentrated all Himself in thought, and by the force of His brooding He created all this universe, yea all whatsoever existeth. Now when He had brought it forth, He entered into that He had created, He entering in became the Is here and the May Be there; He became that which is ` defined and that which hath no feature; He became this housed thing and that houseless; He became Knowledge and He became Ignorance; He became Truth and He became falsehood. Yea He

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became all truth, even whatsoever here existeth. Therefore they say of Him that He is Truth. Whereof this is the Scripture.

Chapter VII

In the beginning all this Universe was Non-Existent and Unmanifest, from which this manifest Existence was born. Itself created itself; none other created it. Therefore they say of it the well and beautifully made. Lo this that is well and beautifully made, verily it is no other than the delight behind existence. When he hath gotten him this delight, then it is that this creature becometh a thing of bliss; for who could labour to draw in the breath or who could have strength to breathe it out, if there were not that Bliss in the heaven of his heart, the ether within his being? It is He that is the fountain of bliss; for when the Spirit that is within us findeth his refuge and firm foundation in the Invisible Bodiless Undefinable and Unhoused Eternal, then he hath passed beyond the reach of Fear. But when the Spirit that is within us maketh for himself even a little difference in the Eternal, then he hath fear, yea the Eternal himself becometh a terror to such a knower who thinketh not. Whereof this is the Scripture.

Chapter VIII

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Through the fear of Him the Wind bloweth; through the fear of Him the Sun riseth; through the fear of Him Indra and Agni and Death hasten in their courses. Behold this exposition of the Bliss to which ye shall hearken. Let there be a young man, excellent & lovely in his youth, a great student; let him have fair manners and a most firm heart and great strength of body, and let all this wide earth be full of wealth for his enjoying. That is the measure of bliss of one human being. Now a hundred and a hundredfold of the human measure of bliss, is one bliss of men that have become angels in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of angelic bliss is one bliss of Gods that are angels in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of divine angelic bliss is one bliss of the Fathers whose world of heaven is their world for ever. And

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this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of bliss of the Fathers whose worlds are for ever, is one bliss of the Gods who are born as Gods in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of bliss of the firstborn in heaven, is one bliss of the Gods of work who are Gods, for by the strength of their deeds they depart and are Gods in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of bliss of the Gods of work, is one bliss of the great Gods who are Gods for ever. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of divine bliss, is one bliss of Indra, the King in Heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of Indra's bliss is one bliss of Brihaspati, who taught the Gods in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of Brihaspati's bliss, is one bliss of Prajapati, the Almighty Father. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of Prajapati's bliss, is one bliss of the Eternal Spirit. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth.

The Spirit who is here in a man and the Spirit who is there in the Sun, it is one Spirit and there is no other. He who knoweth this, when he hath gone away from this world, passeth to this Self which is of food; he passeth to this Self which is of Prana; he passeth to this Self which is of Mind; he passeth to this Self which is of Knowledge; he passeth to this Self which is of Bliss. Whereof this is the Scripture.

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Chapter IX

The Bliss of the Eternal from which words turn back without attaining and mind also returneth baffled, who knoweth the Bliss of the Eternal? He feareth not for aught in this world or elsewhere. Verily to him cometh not remorse and her torment saying "Why have I left undone the good & why have I done that which was evil?" For he who knoweth the Eternal, knoweth these that they are alike his Spirit; yea, he knoweth both evil and good for what they are and delivereth Spirit, who knoweth the Eternal. And this is Upanishad, the secret of the Veda.

Together may He protect us, together may He possess us, together may we make unto us strength & virility. May our reading be full of light and power. May we never hate. OM Peace! Peace! Peace! Hari OM!

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Bhrigu Valli

Hari OM. Together may He protect us, together may He possess us, together may we make unto us force & virility. May our reading be full of light and power. May we never hate. OM Peace! Peace! Peace!

Chapter I

Bhrigu, Varouna's son, came unto his father Varouna and said "Lord, teach me the Eternal." And his father declared it unto him thus "Food and Prana and Eye and Ear and Mind—even these." Verily he said unto him "Seek thou to know that from which these creatures are born, whereby being born they live and to which they go hence and enter again; for that is the Eternal." And Bhrigu concentrated himself in thought and by the askesis of his brooding

Chapter II

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He knew food for the Eternal. For from food alone, it appeareth, are these creatures born and being born they live by food, and into food they depart and enter again. And when he had known this, he came again to Varouna his father and said "Lord, teach me the Eternal." And his father said to him "By askesis do thou seek to know the Eternal, for concentration in thought is the Eternal." He concentrated himself in thought and by the energy of his brooding

Chapter III

He knew Prana for the Eternal. For from Prana alone, it appeareth, are these creatures born and being born they live by Prana and to Prana they go hence and return. And when he had known this, he came again to Varouna his father and said "Lord, teach me the Eternal." But his father said to him "By askesis do thou seek to know the Eternal, for askesis in thought is the Eternal." He concentrated himself in thought and by the energy of his brooding

Chapter IV

He knew mind for the Eternal. For from mind alone, it appeareth, are these creatures born and being born they live by

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mind, and to mind they go hence and return. And when he had known this, he came again to Varouna his father and said "Lord, teach me the Eternal." But his father said to him "By askesis do thou seek to know the Eternal, for concentration of force is the Eternal." He concentrated himself in thought and by the energy of his brooding

Chapter V

He knew Knowledge for the Eternal. For from Knowledge alone, it appeareth, are these creatures born and being born they live by Knowledge and to Knowledge they go hence and return. And when he had known this, he came again to Varouna his father and said "Lord, teach me the Eternal." But his father said to him "By askesis do thou seek to know the Eternal, for concentration of force is the Eternal." He concentrated himself in thought and by the energy of his brooding

Chapter VI

He knew Bliss for the Eternal. For from Bliss alone, it appeareth, are these creatures born and being born they live by Bliss and to Bliss they go hence and return. This is the lore of Bhrigu, the lore of Varouna, which hath its firm base in the highest heaven.

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Who knoweth, getteth his firm base, he becometh the master of food and its eater, great in progeny, great in cattle, great in the splendour of holiness, great in glory.

Chapter VII

Thou shalt not blame food; for that is thy commandment unto labour. Verily Prana also is food, and the body is the eater. The body is established upon Prana and Prana is established upon the body. Therefore food here is established upon food. He who knoweth this food that is established upon food, getteth his firm base, he becometh the master of food and its eater, great in progeny, great in cattle, great in the radiance of holiness, great in glory.

Chapter VIII

Thou shalt not reject food; for that too is the vow of thy labour. Verily the waters also are food, and the bright fire is the eater. The fire is established upon the waters and the waters are established upon the fires. Here too is food established upon food. He who knoweth this food that is established upon food, getteth his firm base, he becometh the master of food and its eater, great in progeny, great in cattle, great in the radiance of holiness, great in glory.

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Chapter IX

Thou shalt increase and amass food; for that too is thy commandment unto labour. Verily, earth also is food and ether is the eater. Ether is established upon earth and earth is established upon ether. Here too is food established upon food. He who knoweth this food that is established upon food, getteth his firm base. He becometh the master of food and its eater, great in progeny, great in cattle, great in the radiance of holiness, great in glory.

Chapter X

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Thou shalt not reject any man in thy habitation, for that too is thy commandment unto labour. Therefore in whatsoever sort do thou get thee great store of food. They say unto the stranger in their dwelling "Arise, the food is ready." Was the food made ready at the beginning? To him also is food made ready in the beginning. Was the food made ready in the middle? To him also is food made ready in the middle. Was the food made ready at the end & last? To him also is the food made ready at the end and last, who hath this knowledge. As prosperity in speech, as getting & having in the main breath and the nether, as work in the hands, as movement in the feet, as discharge in the anus, these are the cognitions in the human. Then in the divine; as satisfaction in the rain, as force in the lightning, as splendour in the beasts, as brightness in the constellations, as procreation and bliss and death conquered in the organ of pleasure, as the All in Ether. Pursue thou Him as the firm foundation of things & thou shalt get thee firm foundation. Pursue Him as Mahas, thou shalt become Mighty; pursue Him as Mind, thou shalt become full of mind; pursue Him as adoration, thy desires shall bow down before thee; pursue Him as the Eternal, thou shalt become full of the Spirit; pursue Him as the destruction of the Eternal that rangeth abroad, thou shalt see thy rivals and thy haters perish thick around thee and thy kin who loved thee not. The Spirit who is here in man & the Spirit who is there in the Sun, lo, it is One Spirit and there is no other. He who hath this knowledge, when he goeth from this world having passed to the Self which is of food; having passed to the Self which is of Prana; having passed to the Self which is of Mind; having passed to the Self which is of Knowledge; having passed to the Self which is of

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Bliss, lo he rangeth about the worlds & eateth what he will and taketh what shape he will and ever he singeth the mighty Sama. "Ho! ho! ho! I am food! I am food! I am food! I am the eater of food! I am the eater! I am the eater! I am he who maketh Scripture! I am he who maketh! I am he who maketh! I am the firstborn of the Law; before the gods were, I am, yea at the very heart of immortality. He who giveth me, verily he preserveth me; for I being food, eat him that eateth. I have conquered the whole world and possessed it, my light is as the sun in its glory." Thus he singeth, who hath the knowledge. This verily is Upanishad, the secret of the Veda.

Together may He protect us, together may He possess us, together may we make unto us strength and virility! May our study be full of light and power! May we never hate! OM Peace! Peace! Peace! Hari OM!

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