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1.
Om! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
Om! Let there be Peace in me!
Let there be Peace in my environment!
Let there be Peace in the forces that act on me!
- ॐ श्री गुरुभ्यो नमः । ह॒रिः॒ ॐ ।
ॐ शं नो॑ मि॒त्रः शं वरु॑णः । शं नो॑ भवत्वर्य॒मा ।
शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।
नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि ।
त्वमे वप्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि ।
सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु ।
अवतु माम् । अवतु वक्तारम् ।
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥ १॥ इति प्रथमोऽनुवाकः ॥ (Ⅲ)
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1.
i-1
May Mitra be blissful to us. May Varuna be blissful to us. May Aryaman be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu, of long strides, be blissful to us. Salutation to Brahman. Salutation to you, O Vayu. You, indeed, are the immediate Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May He protect me. May He protect the teacher. May He protect me. May He protect the teacher. Om, peace, peace, peace!
- ॐ श्री गुरुभ्यो नमः । ह॒रिः॒ ॐ ।
ॐ शं नो॑ मि॒त्रः शं वरु॑णः । शं नो॑ भवत्वर्य॒मा ।
शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।
नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि ।
त्वमे वप्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि ।
सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु ।
अवतु माम् । अवतु वक्तारम् ।
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥ १॥ इति प्रथमोऽनुवाकः ॥ (Ⅲ)
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1.
ii-1
We shall speak of the science of pronunciation. (The things to learn are) the alphabet, accent, measure, emphasis, uniformity, juxtaposition. Thus has been spoken the chapter on pronunciation.
- ॐ शीक्षां व्या॑ख्यास्या॒मः । वर्णः॒ स्वरः । मात्रा॒ बलम् ।
साम सन्तानः । इत्युक्तः शीक्षाध्यायः ॥ १॥ (Ⅲ)
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1.
iii-1
May we both attain fame together. May spiritual pre-eminence be vouchsafed to both of us together. Now therefore, we shall state the meditation on juxtaposition through five categories - relating to the worlds, to the shining things, to knowledge, to progeny, and to the body. These, they call the great juxtapositions. Now then, as regards the meditation on the worlds. The earth is the first letter. Heaven is the last letter. The sky is the meeting-place.
- स॒ह नौ॒ यशः । सह नौ ब्र॑ह्मवर्चसम् ।
अथातः स हिताया उपनिषदम् व्याख्यास्यामः ।
पञ्चस्वधिकरणेषु ।
अधिलोकमधिज्यौतिषमधिविद्यमधिप्रजमध्यात्मम् ।
ता महास हिता इत्याचक्षते । अथाधिलोकम् ।
पृथिवी पू॑र्वरू॒पम् । द्यौरुत्त॑ररू॒पम् ।
आकाशः सन्धिः ॥ १॥ (Ⅲ)
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1.
iii-2-4
Vayu is the link. This is the meditation with regard to the worlds. Then follows the meditation with regard to the shining things. Fire is the first letter. The sun is the last letter. Water is the rallying point. Lightning is the link. This is the meditation with regard to the shining things. Then follows the meditation with regard to knowledge. The teacher is the first letter. The student is the last letter. Knowledge is the meeting-place. Instruction is the link. This is the meditation with regard to knowledge. Then follows the meditation with regard to progeny. The mother is the first letter. The father is the last letter. The progeny is the focal point. Generation is the link. This is the meditation with regard to progeny. Then follows the meditation with regard to the (individual) body. The lower jaw is the first letter. The upper jaw is the last letter. Speech is the meeting-place. The tongue is the link. This is the meditation with regard to the (individual) body. These are the great juxtapositions. Anyone who meditates on these great juxtapositions, as they are explained, becomes conjoined with progeny, animals, the splendour of holiness, edible food, and the heavenly world.
- वायुः॑ सन्धा॒नम् । इत्य॑धिलो॒कम् । अथा॑धिजौ॒तिषम् ।
अग्निः पूर्वरूपम् । आदित्य उत्तररूपम् । आपः सन्धिः ।
वैद्युतः सन्धानम् । इत्यधिज्यौतिषम् । अथाधिविद्यम् ।
आचार्यः पूर्वरूपम् ॥ २॥
(3)अन्तेवास्युत्त॑ररू॒पम् । वि॑द्या स॒न्धिः । प्रवचन॑ सन्धा॒नम् ।
इत्यधिविद्यम् । अथाधिप्रजम् । माता पूर्वरूपम् ।
पितोत्तररूपम् । प्रजा सन्धिः । प्रजनन सन्धानम् ।
इत्यधिप्रजम् ॥ ३॥
(4)अथाध्या॒त्मम् । अधरा हनुः पू॑र्वरू॒पम् ।
उत्तरा हनुरुत्तररूपम् । वाक्सन्धिः । जिह्वासन्धानम् ।
इत्यध्यात्मम् । इतीमा महास हिताः ।
य एवमेता महास हिता व्याख्याता वेद ।
सन्धीयते प्रजया पशुभिः ।
ब्रह्मवर्चसेनान्नाद्येन सुवर्ग्येण लोकेन ॥ ४॥ (Ⅲ)
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1.
iv-1-2
The Om that is the most exalted in the Vedas, that pervades all worlds, and that emerged from the immortal Vedas as their quintessence, may he (Om that is Indra), the supreme Lord, gratify me with intelligence. O Lord, may I be the receptacle of immortality. May my body be fit; may my tongue be surpassingly sweet; may I hear much through the ears. You are the sheath of Brahman: you are covered by (worldly) wisdom. Protect what I have heard. Then vouchsafe to me who am her (i.e. Prosperity's) own, that Prosperity which brings, increases, and accomplishes quickly for me clothes, cattle, food, and drink for ever, and which is associated with furry and other animals. Svaha. May the Brahmacharins (i.e. students) come to me from all sides. Svaha. May the Brahmacharins come to me in various ways. Svaha. May the Brahmacharins come to me in the proper way. Svaha. May the Brahmacharins have physical self-control. Svaha. May the Brahmacharins have mental self-control. Svaha.
- यश्छन्द॑सामृषभो वि॒श्वरू॑पः ।
छन्दोभ्योऽध्यमृतात्सम्बभूव ।
स मेन्द्रो मेधया स्पृणोतु ।
अ॒मृत॑स्य देव॒ धार॑णो भूयासम् ।
शरीरं मे विचर्षणम् । जिह्वा मे मधुमत्तमा ।
कर्णाभ्यां भूरि विश्रुवम् ।
ब्रह्म॑णः को॒शो॑ऽसि मे॒धया पि॑हितः ।
श्रुतं मे गोपाय । आवहन्ती वितन्वाना ॥ १॥
(2) कु॒र्वा॒णाऽचीर॑मा॒त्मनः॑ । वासा॑ सि॒ मम॒ गाव॑श्च ।
अन्नपाने च सर्वदा । ततो मे श्रियमावह ।
लो॒म॒शां प॒शुभिः॑ स॒ह स्वाहा॑ । आ मा॑यन्तु ब्रह्मचा॒रिणः॒ स्वाहा॑ ।
वि माऽऽयन्तु ब्रह्मचारिणः स्वाहा ।
प्र मा॑ऽऽयन्तु ब्रह्मचा॒रिणः॒ स्वाहा॑ ।
दमायन्तु ब्रह्मचारिणः स्वाहा ।
शमायन्तु ब्रह्मचारिणः स्वाहा ॥ २॥ (Ⅲ)
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1.
iv-3
May I become famous among people. Svaha. May I become praiseworthy among the wealthy. Svaha. O adorable One, may I enter into you, such as you are. Svaha. O venerable One, you, such as you are, enter into me. Svaha. O adorable One, who are greatly diversified, may I purify my sins in you. Svaha. As water flows down a slope, as months roll into a year, similarly O Lord, may the students come to me from all quarters. Svaha. You are like a resting house, so you become revealed to me, you reach me through and through.
- यशो॒ जने॑ऽसानि॒ स्वाहा॑ । श्रेया॒न् वस्य॑सोऽसानि॒ स्वाहा॑ ।
तं त्वा भग प्रविशानि स्वाहा । स मा भग प्रविश स्वाहा ।
तस्मिन् त्सहस्रशाखे निभगाहं त्वयि मृजे स्वाहा ।
यथाऽऽपः प्रवताऽऽयन्ति यथा मासा अहर्जरम् ।
एवं मां ब्रह्मचारिणः । धातरायन्तु सर्वतः स्वाहा ।
प्रतिवेशोऽसि प्र मा भाहि प्र मा पद्यस्व ॥ ३॥ (Ⅲ)
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1.
v-1-2
Bhuh, Bhuvah, Suvah - these three, indeed, are the Vyahritis. Of them Mahacamasya knew a fourth one - Maha by name. It is Brahman; it is the Self. The other gods are the limbs. Bhuh, indeed, is this world. Bhuvah is the intermediate space. Suvah is the other world. Maha is the sun; through the sun, indeed, do all the worlds flourish. Bhuh, indeed is the fire. Bhuvah is the air. Suvah is the sun. Maha is the moon; through the moon, indeed, all the luminaries flourish. Bhuh, indeed, is the Rig-Veda. Bhuvah is the Sama-Veda. Suvah is the Yajur-Veda.
- भूर्भुवः॒ सुव॒रिति॒ वा ए॒तास्ति॒स्रो व्याहृ॑तयः ।
तासामु ह स्मैतां चतुर्थीम् । माहाचमस्यः प्रवेदयते ।
मह इति । तत् ब्रह्म । स आत्मा । अङ्गान्यन्या देवताः ।
भूरिति वा अयं लोकः । भुव इत्यन्तरिक्षम् ।
सुवरित्यसौ लोकः ॥ १॥
(2) मह॒ इत्या॑दि॒त्यः । आ॒दि॒त्येन॒ वाव सर्वे॑ लो॒क मही॑यन्ते ।
भूरिति वा अग्निः । भुव इति वायुः । सुवरित्यादित्यः ।
मह इति चन्द्रमाः । चन्द्रमसा वाव
सर्वाणि ज्योती षि महीयन्ते । भूरिति वा ऋचः ।
भुव इति सामानि ।
सुव॒रिति॒ यजू॑ षि ॥ २॥ (Ⅲ)
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1.
v-3
Maha is Brahman (i.e. Om), for by Brahman (Om), indeed, are all the Vedas nourished. Bhuh, indeed, is Prana; Bhuvah is Apana; Suvah is Vyana; Maha is food; for by food, indeed, are all the vital forces nourished. These, then, that are four, are (each) fourfold. The Vyahritis are divided into four groups of four (each). He who knows these knows Brahman. All the gods carry presents to him.
- मह॒ इति॒ ब्रह्म॑ । ब्रह्म॑णा॒ वाव सर्वे॑ वे॒दा मही॑यन्ते ।
भूरिति वै प्राणः । भुव इत्यपानः । सुवरिति व्यानः ।
मह इत्यन्नम् । अन्नेन वाव सर्वे प्राण महीयन्ते ।
ता वा एताश्चतस्रश्चतुर्ध । चतस्रश्चतस्रो व्याहृतयः ।
ता यो वेद ।
स वेद॒ ब्रह्म॑ । सर्वे॑ऽस्मै दे॒वा ब॒लिमाव॑हन्ति ॥ ३॥ (Ⅲ)
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1.
vi-1-2
In the space that there is in the heart, is this Person who is realisable through knowledge, and who is immortal and effulgent. This thing that hangs down between the palates like a teat, through it runs the path of Brahman; and reaching where the hairs part, it passes out by separating the skulls. (Passing out through that path, a man) becomes established in Fire as the Vyahriti Bhuh; he becomes established in Air as the Vyahriti Bhuvah; in the sun as the Vyahriti Suvah; in Brahman as the Vyahriti Mahah. He himself gets independent sovereignty; he attains the lord of the mind; he becomes the ruler of speech, the ruler of eyes, the ruler of ears, the ruler of knowledge. Over and above all these he becomes Brahman which is embodied in Akasa, which is identified with the gross and the subtle and has truth as Its real nature, which reveals in life, under whose possession the mind is a source of bliss, which is enriched with peace and is immortal. Thus, O Pracinayogya, you worship.
- स य ए॒षो॑ऽन्त॑रहृदय आका॒शः । तस्मि॑न्न॒यं पुरु॑षो मनो॒मयः॑ ।
अमृतो हिरण्मयः । अन्तरेण तालुके । य एष स्तन इवावलम्बते ।
सेन्द्रयोनिः । यत्रासौ केशान्तो विवर्तते । व्यपोह्य शीर्षकपाले ।
भूरित्यग्नौ प्रतितिष्ठति ।
भुव॒ इति॑ वा॒यौ ॥ १॥
(2) सुव॒रित्या॑दि॒त्ये । मह॒ इति॒ ब्रह्म॑णि । आ॒प्नोति॒ स्वारा॑ज्यम् ।
आप्नोति मनसस्पतिम् । वाक्पतिश्चक्षुष्पतिः ।
श्रोत्रपतिर्विज्ञानपतिः । एतत्ततो भवति । आकाशशरीरं ब्रह्म ।
सत्यात्म प्राणारामं मन आनन्दम् ।
शान्ति॑समृद्धम॒मृत॑म् ।
इति प्राचीनयोग्योपास्स्व ॥ २॥ इति षष्ठोऽनुवाकः ॥ (Ⅲ)
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1.
vii-1
The earth, sky, heaven, the primary quarters, and the intermediate quarters; fire, air, the sun, the moon, and the stars; water, herbs, trees, sky, and Virat - these relate to natural factors. Then follow the individual ones: Prana, Vyana, Apana, Udana and Samana; the eye, the ear, the mind, speech and sense of touch; skin, flesh, muscles, bones and marrow. Having imagined these thus, the seer said, "All this is constituted by five factors; one fills up the (outer) fivefold ones by the (individual) fivefold ones.
- पृ॒थि॒व्य॑न्तरिक्षं॒ द्यौर्दिशो॑ऽवान्तरदि॒शाः ।
अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि ।
आप ओषधयो वनस्पतय आकाश आत्मा । इत्यधिभूतम् ।
अथाध्यात्मम् । प्राणो व्यानोऽपान उदानः समानः ।
चक्षुः श्रोत्रं मनो वाक् त्वक् ।
चर्म मा स स्नावास्थि मज्जा ।
एतदधिविधाय ऋषिरवोचत् । पाङ्क्तं वा इद सर्वम् ।
पाङ्क्तेनैव पाङ्क्त स्पृणोतीति ॥ १॥ इति सप्तमोऽनुवाकः ॥ (Ⅲ)
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1.
viii-1
Om is Brahman. Om is all this. Om is well known as a word of imitation (i.e. concurrence). Moreover, they make them recite (to the gods) with the words, "Om, recite (to the gods)". They commence singing Samas with Om. Uttering the words "Om som" they recite the Shastras. The (priest) Brahma approves with the word Om. One permits the performance of the Agnihotra sacrifice with the word Om. A Brahmana, when about to recite the Vedas utters Om under the idea, I shall attain Brahman". He does verily attain Brahman.
- ओमिति॒ ब्रह्म॑ । ओमिती॒द सर्व॑म् ।
ओमित्येतदनुकृतिर्ह स्म वा अप्यो श्रावयेत्याश्रावयन्ति ।
ओमिति सामानि गायन्ति । ओ शोमिति शस्त्राणि श सन्ति ।
ओमित्यध्वर्युः प्रतिगरं प्रतिगृणाति । ओमिति ब्रह्मा प्रसौति ।
ओमित्यग्निहोत्रमनुजानाति ।
ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति ।
ब्रह्मैवोपाप्नोति ॥ १॥ इत्यष्टमोऽनुवाकः ॥ (Ⅲ)
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1.
ix-1
Righteousness and learning and teaching (are to be practiced). Truth and learning and teaching (are to be practiced). Austerity and learning and teaching (are to be resorted to). Control of the outer senses and learning and teaching (are to be practiced). Control of the inner organs and learning and teaching (are to be resorted to). The fires (are to be lighted up), and learning and teaching (are to be followed). The Agnihotra (is to be performed), and learning and teaching (are to be carried on). Guests (are to be entertained), and learning and teaching (are to be practiced). Social good conduct (is to be adhered to), and learning and teaching (are to be practiced). Children (are to be begotten), and learning and teaching (are to carried on). Procreation and learning and teaching (are to carried on). A grandson (is to be raised), and learning and teaching (are to be practised). Truth (is the thing) - this is what Satyavacha, of the line of Rathitara, thinks. Austerity (is the thing) - this is what Taponitya, son of Purusisti, thinks. Learning and teaching alone (are the things) - this is what Naka, son of Mudgala, thinks. For that indeed is the austerity; for that indeed is the austerity.
- ऋतं च स्वाध्यायप्रव॑च॒ने च ।
सत्यं च स्वाध्यायप्रवचने च ।
तपश्च स्वाध्यायप्रवचने च ।
दमश्च स्वाध्यायप्रवचने च ।
शमश्च स्वाध्यायप्रवचने च ।
अग्नयश्च स्वाध्यायप्रवचने च ।
अग्निहोत्रं च स्वाध्यायप्रवचने च ।
अतिथयश्च स्वाध्यायप्रवचने च ।
मानुषं च स्वाध्यायप्रवचने च ।
प्रजा च स्वाध्यायप्रवचने च ।
प्रजनश्च स्वाध्यायप्रवचने च ।
प्रजातिश्च स्वाध्यायप्रवचने च ।
सत्यमिति सत्यवचा राथीतरः ।
तप इति तपोनित्यः पौरुशिष्टिः ।
स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः ।
तद्धि तपस्तद्धि तपः ॥ १॥ इति नवमोऽनुवाकः ॥ (Ⅲ)
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1.
x-I
I am the invigorator of the tree (of the world). My fame is high like the ridge of a mountain. My source is the pure (Brahman). I am like that pure reality (of the Self) that is in the sun. I am the effulgent wealth. I am possessed of a fine intellect, and am immortal and un-decaying. Thus was the statement of Trisanku after the attainment of realisation.
- अ॒हं वृ॒क्षस्य॒ रेरि॑वा । की॒र्तिः पृ॒ष्ठं गि॒रेरि॑व ।
ऊर्ध्वपवित्रो वाजिनीव स्वमृतमस्मि । द्रविण सवर्चसम् ।
सुमेध अमृतोक्षितः । इति त्रिशङ्कोर्वेदानुवचनम् ॥ १॥ (Ⅲ)
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1.
xi-1
Having taught the Vedas, the preceptor imparts this post-instruction to the students: "Speak the truth. Practice righteousness. Make no mistake about study. Having offered the desirable wealth to the teacher, do not cut off the line of progeny. There should be no inadvertence about truth. There should be no deviation from righteous activity. There should be no error about protection of yourself. Do not neglect propitious activities. Do not be careless about learning and teaching.
- वेदमनूच्याचार्योन्तेवासिनम॑नुशा॒स्ति ।
सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः ।
आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः ।
सत्यान्न प्रमदितव्यम् । धर्मान्न प्रमदितव्यम् ।
कुशलान्न प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् ।
स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् ॥ १॥ (Ⅲ)
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1.
xi-2-4
There should be no error in the duties towards the gods and manes. Let your mother be a goddess unto you. Let your father be a god unto you. Let your teacher be a god unto you. Let your guest be a god unto you. The works that are not blameworthy are to be resorted to, but not the others. These actions of ours that are commendable are to be followed by you, but not the others. You should, by offering seats, remove the fatigue of those Brahmanas who are more praiseworthy among us. The offering should be with honour; the offering should not be with dishonour. The offering should be in plenty. The offering should be with modesty. The offering should be with awe. The offering should be with sympathy. Then, should you have any doubt with regard to duties or customs, you should behave in those matters just as Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, and who are desirous of merit. Then, as for the accused people, you should behave with regard to them just as the Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, who are desirous of merit. This is the injunction. This is the instruction. This is the secret of the Vedas. This is divine behest. This is how the meditation is to be done. This is how this must be meditated on.
- देवपितृकार्याभ्यां न प्रम॑दित॒व्यम् । मातृ॑देवो॒ भव ।
पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव ।
यान्यनवद्यानि कर्माणि । तानि सेवितव्यानि । नो इतराणि ।
यान्यस्माक सुचरितानि ।
तानि त्वयो॑पास्या॒नि ॥ २॥
(3) नो इ॑तरा॒णि । ये के चारुमच्छ्रेया॑ सो ब्रा॒ह्मणाः ।
तेषां त्वयाऽऽसनेन प्रश्वसितव्यम् । श्रद्धया देयम् ।
अश्रद्ध॑याऽदे॒यम् । श्रिया दे॒यम् । ह्रि॑या दे॒यम् । भि॑या दे॒यम् ।
संविदा देयम् ।
अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकि॑त्सा वा॒ स्यात् ॥ ३॥
(4) ये तत्र ब्राह्मणाः॑ सम्म॒र्शिनः । युक्ता॑ आयु॒क्ताः ।
अलूक्षा धर्मकामाः स्युः । यथा ते तत्र वर्तेरन् ।
तथा तत्र॑ वर्ते॒थाः । अथाभ्या॑ख्या॒तेषु ।
ये तत्र ब्राह्मणाः सम्मर्शिनः । युक्ता आयुक्ताः ।
अलूक्षा धर्मकामाः स्युः । यथा ते तेषु वर्तेरन् ।
तथा तेषु वर्तेथाः । एष आदेशः । एष उपदेशः ।
एषा वेदोपनिषत् । एतदनुशासनम् । एवमुपासितव्यम् ।
एवमु चैतदुपास्यम् ॥ ४॥ इत्येकादशऽनुवाकः ॥ (Ⅲ)
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1.
xii-1
May Mitra be blissful to us. May Varuna be blissful to us. May Aryaman be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu, of long strides, be blissful to us. Salutation to Brahman. Salutation to you, O Vayu. You, indeed, are the immediate Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May He protect me. May He protect the teacher. May He protect me. May He protect the teacher. Om, peace, peace, peace!
- शं नो॑ मि॒त्रः शं वरु॑णः । शं नो॑ भवत्वर्य॒मा ।
शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।
नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि ।
त्वामेव प्रत्यक्षं ब्रह्मावादिषम् । ऋतमवादिषम् ।
सत्यमवादिषम् । तन्मामावीत् । तद्वक्तारमावीत् ।
आवीन्माम् । आवीद्वक्तारम् ।
ॐ शान्तिः शान्तिः शान्तिः ॥ १॥ इति द्वादशोऽनुवाकः ॥ (Ⅲ)
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