TAITTIRIYA UPANISHAD
SHIKSHAVALLI
CHAPTER
ONE
Hari OM. Be peace to us Mitra. Be peace to us Varuna. 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, 0 Vayu.
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
TWO
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.
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CHAPTER THREE
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 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.
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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 knows thus the great
Sanhitas as we have expounded them, to him are linked progeny 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
four
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 unto me intellect for my strengthening. O God, may I become a vessel of
immortality. May my
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body be swift to all works, may my tongue drop pure honey.
May I hear vast and manifold lore with my ears. 0 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 brings unto me wealth and extends it, yea, she makes
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.
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CHAPTER FIVE
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 lights of heaven¹ increase
and prosper.
Bhur, it is the hymns of the Rig-veda; 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 and they are fourfold; — four Words of His
naming and each is four again. He who knows these knows the Eternal, and to him
all the Gods carry the offering.
¹Or,
shining fires
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CHAPTER
SIX
Lo, this heaven of ether which is in the heart within, there
dwells the Being who is all Mind, the radiant and golden Immortal. Between the
two palates, this that hangs down like the breast of a woman, is the womb of
Indra; yea, where the hair at its end whirls round like an eddy, there it
divides the skull and pushes through it.
As Bhur He is established in Agni, as Bhuvar in Vayu, as
Suvar in the Sun, as Mahas in the Eternal. He attains to the kingdom of Himself;
He attains to the Lord of Mind; He becomes Lord of Speech, Lord of Sight, Lord
of Hearing, Lord of the Knowledge. Thereafter this too He becomes,—the Eternal
whose body is all ethereal space, whose soul is Truth, whose bliss is in Mind,
who takes His ease in Prana, the Rich in Peace, the Immortal. As such, 0 son of
the ancient Yoga, do thou adore Him.
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CHAPTER SEVEN
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 relates."
CHAPTER
EIGHT
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 says the response. With OM Brahma
begins creation.¹ With OM one sanctions the burnt offering. With OM
the Brahmin ere he expound the Knowledge, cries "May I attain the Eternal." The
Eternal verily he attains.
¹Or,
with OM the chief priest gives sanction.
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CHAPTER
NINE
Righteousness with the study and 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. Joy of thy child's mother¹ 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
Rathitara. "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.
CHAPTER
TEN
"I am He that moves the Tree of the Universe and 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 decays not from the beginning." This is Trishanku's voicing of
Veda and the hymn of his self-knowledge.
¹Or,
act of procreation
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CHAPTER
ELEVEN
When the Master has declared Veda, then he gives the
commandments to his disciple.
Speak truth, walk in the way of thy duty, neglect not the
study of Veda. When thou hast brought to thy Master the wealth that he
desires, 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 and 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
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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
to 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 and 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 and the teaching. These are the Commandments.
In such wise shalt thou practise religion yea, verily, in such wise do ever
religiously.
CHAPTER
TWELVE
Be peace to us Mitra. Be peace to us Varuna. 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, 0 Vayu. Thou, thou art the
visible Eternal and 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!
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BRAHMANANDAVALLI
CHAPTER
ONE
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!
OM. The knower of Brahman attains the Highest; for this is
the verse that was declared of old, "Brahman is Truth, Brahman is Knowledge,
Brahman is the Infinite, he finds Him hidden in the cavern heart of being; in
the highest heaven of His creatures, lo, he enjoys all desire and he abides with
the Eternal, ever 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 this is his spirit and the self of him; and this is his
lower member whereon he rests abidingly. Whereof this is the Scripture.
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CHAPTER
TWO
Verily, all sorts and races of creatures that have their
refuge upon earth, are begotten from food; thereafter they live also by food and
it is 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 grow¹ by food. Lo, it is eaten and it eats;
yea, it devours 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 fills 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 rests
abidingly. Whereof this is the Scripture.
¹Or,
increase
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CHAPTER
THREE
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 and
therefore they name it the Life-Stuff of the All. Verily, they who worship the
Eternal as Prana, reach¹ 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 fills 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 Rig-veda is his right side and the Sama-veda is his left
side: the Commandment is his spirit which is the self of him, Atharvan Angiras
is his lower member whereon he rests abidingly. Whereof this is the Scripture.
¹Or,
attain mastery of
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CHAPTER
FOUR
The delight of the Eternal from which words turn away without
attaining and the mind also returns baffled: who knows 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
fills 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; Mahas¹is his lower member whereon he rests
abidingly. Whereof this is the Scripture.
¹Or,
the material world
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CHAPTER
FIVE
Knowledge spreads the feast of sacrifice and knowledge
spreads 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 casts sin from
him in this body and tastes 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 fills the Self of Knowledge. Now the Bliss
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 rests abidingly. Whereof this
is the Scripture.
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CHAPTER
SIX
One becomes as the unexisting, if he knows the Eternal as
negation; but if one knows of the Eternal that He is, then men know him for the
saint and 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 has not the Knowledge, passes over to that other world, does any
such travel farther? Or when one who knows, has passed over to the other world,
does any such enjoy possession?"
The Spirit desired of old, "I would be manifold for the birth
of peoples." Therefore He concentrated all Himself¹ in thought, and by the force
of His brooding He created all this universe, yea, all whatsoever exists. 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 denned and
that which has 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 became all truth, even whatsoever here exists. Therefore they
say of Him that He is Truth. Whereof this is the Scripture.
¹Or,
strength
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CHAPTER
SEVEN
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 has got him this delight, then it is that this
creation becomes 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 finds the Invisible, Bodiless,
Undefinable and Unhoused Eternal his refuge and firm foundation, then he has
passed beyond the reach of Fear. But when the Spirit that is within us makes for
himself even a little difference in the Eternal, then he has fear, yea, the
Eternal himself becomes a terror to such a knower who thinks not. Whereof this
is the Scripture.
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CHAPTER
EIGHT
Through the fear of Him the Wind blows; through the fear of
Him the Sun rises; 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 and 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 the one bliss of men that have become angels in heaven. And
this is the bliss of the Vedawise whose soul the blight of desire touches not.
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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 touches not. 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 this is the bliss of the
Vedawise whose soul the blight of desire touches not. 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 touches not. 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 their 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 touches not. 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 touches
not. 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 touches not. 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 touches not. 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 touches not. 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 touches not.
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 knows this, when he
has gone away from this world, passes to this Self which is of food; he passes
to this Self which is of Prana; he passes to this Self which is of Mind; he
passes to this Self which is of Knowledge; he passes to this Self which is of
Bliss. Whereof this is the Scripture.
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CHAPTER
NINE
The Bliss of the Eternal from which words turn back without
attaining and mind also returns baffled: who knows the Bliss of the Eternal, he
fears not for aught in this world or elsewhere. Verily, to him comes not remorse
and her torment saying, "Why have I left undone the good and why have I done
that which was evil?" For he who knows the Eternal, knows these¹ and delivers
from them his Spirit; yea, he knows both evil and good for what they are and
delivers his Spirit, who knows 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 and virility. May our reading be full of
light and power. May we never hate. OM! Peace! Peace! Peace!
¹Or,
knows that they are alike
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BHRIGUVALLI
Hari OM. Together may He protect us, together may He possess us, together
may we make unto us force and virility! May our reading be full of light and
power! May we never hate! OM! Peace! Peace! Peace!
chapter one
Bhrigu, Varuna's son, came unto his father Varuna 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
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CHAPTER
TWO
He knew food for the Eternal. For from food alone, it appears, 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 Varuna 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 askesis¹ is the Eternal."
He concentrated himself in thought and by the energy of his brooding
CHAPTER
THREE
He knew Prana for the Eternal. For from Prana alone, it appears, 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 Varuna 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
¹Or,
concentration in thought
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CHAPTER
FOUR
He knew mind for the Eternal. For from mind alone, it appears, are these
creatures born and being born they live by mind, and to mind they go hence
and return. And when he had known this, he came again to Varuna 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 in thought¹ is
the Eternal." He concentrated himself in thought and by the energy of his
brooding
CHAPTER
FIVE
He knew Knowledge for the Eternal. For from Knowledge alone, it appears,
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 Varuna 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
¹Or,
concentration of force
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CHAPTER
SIX
He knew Bliss for the Eternal. For from Bliss alone, it appears, 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 Varuna who hath his firm
base in the highest heaven. Who knows, gets his firm base, he becomes the
master of food and its eater, great in progeny, great in cattle, great in
the splendour of holiness, great in glory.
CHAPTER
SEVEN
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 knows this food that is
established upon food, gets his firm base, he becomes 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
EIGHT
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 knows this food that is
established upon food, gets his firm base, he becomes the master of food and
its eater, great in progeny, great in cattle, great in the radiance of
holiness, great in glory.
CHAPTER
NINE
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 knows this food that is established upon food,
gets his firm base. He becomes 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
TEN
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 the 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
and last? To him also is the food made ready at the end and last, who has
this knowledge. As prosperity in speech, as
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getting and 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 and 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 ranges abroad, thou shalt get thy rivals and
thy haters perish thick around thee and thy kin who loved thee not. The
Spirit who is here in man and the Spirit who is there in the Sun, lo, it is
One Spirit and there is no other. He who has this knowledge, when he goes
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 Bliss, lo, he ranges about the worlds, he eats what he will, and
takes what shape he will and ever he sings 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 makes Scripture! I am he who makes! I am he who
makes! I am the first-born of the Law; before the gods were, I am, yea, at
the very heart of immortality. He who gives me, verily, he preserves me; for
I being food, eat him that eats. I have conquered the whole world and
possessed it, my light is as the sun in its glory." Thus he sings, who has
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!
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