Brihadaranyaka Upanishad

Bhagavad Gita UpanishadsBrihadaranyaka Upanishad

Brihadaranyaka Upanishad

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Verse 1-1-1

The head of the sacrificial horse is the dawn, its eye the sun, its vital force the air, its open mouth the fire called Vaiśvānara, and the body of the sacrificial horse is the year. Its back is heaven, its belly the sky, its hoof the earth, its sides the four quarters, its ribs the intermediate quarters, its members the seasons, its joints the months and fortnights, its feet the days and nights, its bones the stars and its flesh the clouds. Its half-digested food is the sand, its blood-vessels the rivers, its liver and spleen the mountains, its hairs the herbs and trees. Its forepart is the ascending sun, its hind part the descending sun, its yawning is lightning, its shaking the body is thundering, its making water is raining, and its neighing is voice.

Verse 1-1-2

The (gold) vessel called Mahiman in front of the horse, which appeared about it (i.e. pointing it out), is the day. Its source is the eastern sea. The (silver) vessel called Mahiman behind the horse, which appeared about it, is the night Its source is the western sea. These two vessels called Mahiman appeared on either side of the horse. As a Hay a it carried the gods, as a Vājin the celestial minstrels, as an Arvan the Asuras, and as an Aśva men. The Supreme Self is its stable and the Supreme Self (or the sea) its source.

Verse 1-2-1

There was nothing whatsoever here in the beginning. It was covered only by Death (Hiraṇyagarbha), or Hunger, for hunger is death. He created the mind, thinking, ‘Let me have a mind.’[1] He moved about worshipping (himself). As he was worshipping, water was produced. (Since he thought), ‘As I was worshipping, water sprang up,’ therefore Arka (fire) is so called. Water (or happiness) surely comes to one who knows how Arka (fire) came to have this name of Arka.

Verse 1-2-2

Water is Arka. What was there (like) froth on the water was solidified and became this earth. When that was produced, he was tired. While he was (thus) tired and distressed, his essence, or lustre, came forth. This was Fire.

Verse 1-2-3

He (Virāj) differentiated himself in three ways, making the sun the third form, and air the third form. So this Prāṇa (Virāj) is divided in three ways. His head is the east, and his arms that (north-east) and that (south-east). And his hind part is the west, his hip-bones that (north-west) and that (south-west), his sides the south and north, his back heaven, his belly the sky, and his breast, this earth. He rests on water. He who knows (it) thus gets a resting place wherever he goes.

Verse 1-2-4

He desired, ‘Let me have a second form[8] (body).’ He, Death or Hunger, brought about the union of speech (the Vedas) with the mind. What was the seed there became the Year (Virāj). Before him there had been no year. He (Death) reared him for as long as a year, and after this period projected him. When he was born, (Death) opened his mouth (to swallow him). He (the babe) cried ‘Bhāṇ!' That became speech.

Verse 1-2-5

He thought, ‘If I kill him, I shall be making very little food.’ Through that speech and that mind he projected all this, whatever there is—the Vedas Ṛc, Yajus and Sāman, the metres, the sacrifices, men and animals. Whatever he projected, he resolved to eat. Because he eats everything, therefore Aditi (Death) is so called. He who knows how Aditi came to have this name of Aditi, becomes the eater of all this, and everything becomes his food.

Verse 1-2-6

He desired, ‘Let me sacrifice again with the great sacrifice.’ He was tired, and he was distressed. While he was (thus) tired and distressed, his reputation and strength departed. The organs are reputation and strength. When the organs departed, the body began to swell, (but) his mind was set on the body.

Verse 1-2-7

He desired, ‘Let this body of mine be fit for a sacrifice, and let me be embodied through this,’ (and entered it). Because that body swelled (Aśvat), therefore it came to be called Aśva (horse). And because it became fit for a sacrifice, therefore the horse sacrifice came to be known as Aśvamedha. He who knows it thus indeed knows the horse sacrifice. (Imagining himself as the horse and) letting it remain free, he reflected (on it). After a year he sacrificed it to himself, and dispatched the (other) animals to the gods. Therefore (priests to this day) sacrifice to Prajāpati the sanctified (horse) that is dedicated to all the gods. He who shines yonder is the horse sacrifice; his body is the year. This fire is Arka; its limbs are these worlds. So these two (fire and the sun) are Arka and the horse sacrifice. These two again become the same god, Death. He (who knows thus) conquers further death, death cannot overtake him, it becomes his self, and he becomes one with these deities.

Verse 1-3-1

There were two classes of Prajāpati's sons, the gods and the Asuras.[1] Naturally,[2] the gods were fewer, and the Asuras more in number. They vied with each other for (the mastery of) these worlds. The gods said, ‘Now let us surpass the Asuras in (this) sacrifice through the Udgītha.’

Verse 1-3-2

They said to the organ[10] of speech, ‘Chant (the Udgītha) for us.’ ‘All right,’ said the organ of speech and chanted for them. The common good that comes of the organ of speech, it secured for the gods by chanting, while the fine speaking it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one speaks improper things.

Verse 1-3-3

Then they said to the nose ‘Chant (the Udgītha) for us.’ ‘All right,’ said the eye and chanted for them. The common good that comes of the nose, it secured for the gods by chanting, while the ñne smelling it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one smells improper things.

Verse 1-3-4

Then they said to the eye, ' Chant (the Udgītha) for us.’ ‘All right,’ said the eye and chanted for them. The common good that comes of the eye, it secured for the gods by chanting, while the fine seeing it utilised for itself. The •Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one sees improper things.

Verse 1-3-5

Then they said to the ear, ‘Chant (the Udgītha) for us.’ ‘All right,’ said the ear and chanted for them. The common good that comes of the ear, it secured for the gods by chanting, while the fine hearing it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one hears improper things.

Verse 1-3-6

Then they said to the mind, ‘Chant (the Udgītha) for us.’ ‘All right,’ said the mind and chanted for them. The common good that comes of the mind, it secured for the gods by chanting, while the fine thinking it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one thinks improper things. Likewise they also touched these (other) deities with evil—struck them with evil.

Verse 1-3-7

Then they said to this vital force in the mouth, ‘Chant (the Udgītha) for us.’ ‘All right,’ said the vital force and chanted for them. The Asuras knew that through this chanter the gods would surpass them. They charged it and wanted to strike it with evil. But as a clod of earth, striking against a rock, is shattered, so were they shattered, flung in all directions, and perished. Therefore the gods became (fire etc.), and the Asuras were crushed. He who knows thus becomes his true self, and his envious kinsman is crushed.

Verse 1-3-8

They said, ‘Where was he who has thus restored us (to our divinity)?’ (and discovered): ‘Here he is within the mouth.’ The vital force is called Ayāsya Āṅgirasa, for it is the essence of the members (of the body).

Verse 1-3-9

This deity is called Dūr, because death is far from it. Death is far from one who knows thus.

Verse 1-3-10

This deity took away death, the evil of these gods, and carried it to where these quarters end. There it left their evils. Therefore one should not approach a person (of that region), nor go to that region beyond the border, lest one imbibe that evil, death.

Verse 1-3-11

This deity after taking away death, the evil of these gods, next carried them beyond death.

Verse 1-3-12

It carried the organ of speech, the foremost one, first. When the organ of speech got rid of death, it became fire. That fire, having transcended death, shines beyond its reach.

Verse 1-3-13

Then it carried the nose. When it got rid of death, it became air. That air, having transcended death, blows beyond its reach.

Verse 1-3-14

Then it carried the eye. When the eye got rid of death, it became the sun. That sun, having transcended death, shines beyond its reach.

Verse 1-3-15

Then it carried the ear. When the ear got rid of death, it became the quarters. Those quarters, having transcended death, remain beyond its reach.

Verse 1-3-16

Then it carried tlie mind. When the mind got rid of death, it became the moon. That moon, having transcended death, shines beyond its reach. So does this deity carry one who knows thus beyond death.

Verse 1-3-17

Next it secured eatable food for itself by chanting, for whatever food is eaten, is eaten by the vital force alone, and it rests on that.

Verse 1-3-18

The gods said, ‘Whatever food there is, is just this much, and you have secured it for yourself by chanting. Now let us have a share in this food.’ ‘Then sit around facing me,’ (said the vital force). ‘All right,’ (said the gods and) sat down around it. Hence whatever food one eats through the vital force satisfies these. So do his relatives sit around facing him who knows thus, and he becomes their support, the greatest among them and their leader, a good eater of food and the ruler of them. That one among his relatives who desires to rival a man of such knowledge is powerless to support his dependants. But one who follows him, or desires to maintain one’s dependants being under him, is alone capable of supporting them.

Verse 1-3-19

It is called Ayāsya Āṅgirasa, for it is the essence of the members (of the body). The vital force is indeed the essence of the members. Of course it is their essence. (For instance), from whichever member the vital force departs, right there it withers. Therefore this is of course the essence of the members.

Verse 1-3-20

This alone is also Bṛhaspati (lord of the Ṛc). Speech is indeed Bṛhatī (Ṛc) and this is its lord. Therefore this is also Bṛhaspati.

Verse 1-3-21

This alone is also Brahmaṇaspati (lord of the Yajus.) Speech is indeed Brahman (Yajus), and this is its lord. Therefore this is also Brahmaṇaspati.

Verse 1-3-22

This alone is also Sāman. Speech is indeed Sā, and this is Ama. Because it is Sā (speech) and Ama (vital force), therefore Sāman is so called. Or because it is equal to a white ant, equal to a mosquito, equal to an elephant, equal to these three worlds, equal to this universe, therefore this is also Sāman. He who knows this Sāman (vital force) to be such attains union with it, or lives in the same world as it.

Verse 1-3-23

This indeed is also Udgītha. The vital force is indeed Ut, for all this is held aloft by the vital force, and speech alone is Gīthā. This is Udgītha, because it is Ut and Gīthā.

Verse 1-3-24

Regarding this (there is) also (a story): Brahmadatta, the great-grandson of Cikitāna, while drinking Soma, said, ‘Let this Soma strike off my head if I say that Ayāsya Āṅgirasa chanted the Udgītha through any other than this (vital force and speech).’ Indeed he chanted through speech and the vital force.

Verse 1-3-25

He who knows the wealth of this Sāman (vital force) attains wealth. Tone is indeed its wealth. Therefore one who is going to officiate as a priest should desire to have a rich tone in his voice, and he should do his priestly duties through that voice with a fine tone. Therefore in a sacrifice people long to see a priest with a good voice, like one who has wealth. He who knows the wealth of Sāman to be such attains wealth.

Verse 1-3-26

Now meditation on another attribute, viz. possessing correct sound, is being enjoined. That too is having a good tone, but there is this difference: The previous one was sweetness of the voice; whereas this, denoted by the word ‘Suvarṇa’ is correct articulation according to the laws of phonetics. He who knows the correct sound of this Sāman obtains gold, for the word ‘Suvarṇa’ means both a good tone and gold. That is to say, the result of meditating upon this attribute is the obtaining of gold, which is the common meaning of the word ‘Suvarṇa.’ Tone is indeed its correct sound. He who knows the correct sound of Sāman to be such obtains gold. All this has been explained.

Verse 1-3-27

He who knows the support of this Sāman (vital force) gets a resting place. Speech (certain parts of the body) is indeed its support. For resting on speech is the vital force thus chanted. Some say, resting on food (body).

Verse 1-3-28

Now therefore the edifying repetition (Abhyāroha) only of the hymns called Pavamānas. The priest called Prastotṛ indeed recites the Sāman. ‘While he recites it, these Mantras are to be repeated: From evil lead me to good. From darkness lead me to light. From death lead me to immortality. When the Mantra says, ‘From evil lead me to good,’ ‘evil’ means death, and ‘good’ immortality, so it says, ‘From death lead me to immortality, i.e. make me immortal.’ When it says, ‘From darkness lead me to light,’ ‘darkness' means death, and ‘light,’ immortality; so it says, ‘From death lead me to immortality, or make me immortal.’ In the dictum, ‘From death lead me to immortality,’ the meaning does not seem to be hidden. Then through the remaining hymns (the chanter) should secure eatable food for himself by chanting. Therefore, while they are being chanted, the sacrificer should ask for a boon—anything that he desires. Whatever objects this chanter possessed of such knowledge desires, either for himself or for the sacrificer, he secures them by chanting. This (meditation) certainly wins the world (Hiraṇyagarbha). He who knows the Sāman (vital force) as such has not to pray lest he be unfit for this world.

Verse 1-4-1

In the beginning, this (universe) was but the self (Virāj) of a human form. He reflected and found nothing else but himself. He first uttered, ‘I am he.’ Therefore he was called Aham (I). Hence, to this day, when a person is addressed, he first says, ‘It is I,’ and then says the other name that he may have. Because he was first and before this whole (band of aspirants) burnt all evils, therefore he is called Puruṣa. He who knows thus indeed burns one who wants to be (Virāj) before him.

Verse 1-4-2

He was afraid. Therefore people (still) are afraid to be alone. He thought, ‘If there is nothing else but me, what am I afraid of?’ From that alone his fear was gone, for what was there to fear? It is from a second entity that fear comes.

Verse 1-4-3

He was not at all happy. Therefore people (still) are not happy when alone. He desired a mate. He became as big as man and wife embracing each other. He parted this very body into two. From that came husband and wife. Therefore, said Yājñavalkya, this (body) is one-half of oneself, like one of the two hálves of a split pea. Therefore this space is indeed filled by the wife. He was united with her. From that men were born.

Verse 1-4-4

She thought, ‘How can he be united with me after producing me from himself? Well, let me hide myself.’ She became a cow, the other became a bull and was united with her; from that cows were born. The one became a mare, the other a stallion; the one became a she-ass, the other became a he-ass and was united with her; from that one-hoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe, the other became a ram and was united with her; from that goats and sheep were born. Thus did he project every-thing that exists in pairs, down to the ants.

Verse 1-4-5

He knew, ‘I indeed am the creation, for I projected all this.’ Therefore he was called Creation. He who knows this as such becomes (a creator) in this creation of Virāj.

Verse 1-4-6

Then he rubbed back and forth thus, and produced fire from its source, the mouth and the hands. Therefore both these are without hair at the inside. When they t talk of particular gods, saying, ‘Sacrifice to him,’ ‘Sacrifice to the other one,’ (they are wrong, since) these are all his projection, for he is all the gods. Now all this that is liquid, he produced from the seed. That is Soma. This universe is indeed this much—food and the eater of food. Soma is food, and fire the eater of food. This is the super-creation of Virāj that he projected the gods, who are even superior to him. Because he, although mortal himself, projected the immortals, therefore this is a super-creation. He who knows this as such becomes (a creator) in this super-creation of Virāj.

Verse 1-4-7

This (universe) was then undifferentiated. It differentiated only into name and form—it was called such and such, and was of such and such form. So to this day it is differentiated only into name and form—it is called such and such, and is of such and such form. This Self has entered into these bodies up to the tip of the nails—as a razor may be put in its case, or as fire, which sustains the world, may be in its source. People do not see It, for (viewed in Its aspects) It is incomplete. When It does the function of living, It is called the vital force; when It speaks, the organ of speech; when It sees, the eye; when It hears, the ear; and when It thinks, the mind. These are merely Its names according to functions. He who meditates upon each of this totality of aspects does not know, for It is incomplete, (being divided) from this totality by possessing a single characteristic. The Self alone is to be meditated upon, for all these are unified in It. Of all these, this Self alone should be realised, for one knows all these through It, just as one may get (an animal) through its footprints. He who knows It as such obtains fame and association (with his relatives).

Verse 1-4-8

This Self is dearer than a son, dearer than wealth, dearer than everything else, and is innermost. Should a person (holding the Self as dear) say to one calling anything else dearer than the Self, '(What you hold) dear will die'—he is certainly competent (to say so)—it will indeed come true. One should meditate upon the Self alone as dear. Of him who meditates upon the Self alone as dear, the dear ones are not mortal.

Verse 1-4-9

They, say: Men think, Through the knowledge of Brahman we shall become all. Well, what did that Brahman know by which It became all?

Brihadaranyaka Upanishad

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