Invocation

May we hear what is auspicious with our ears. May we see what is auspicious with our eyes. May our bodies be healthy and strong, so we may sing praises to God in the life given to us. May Indra, Pūṣān, Tārkṣya, and Bṛhaspati give us prosperity. Om. Peace! Peace! Peace!

Verse 1-1

Translation by Swami Sivananda
1 Om. Sukesa, the Son of Bharadvajaand Satyakama, the son of Sibiand Sauryayani, belonging to the family of Gargaand Kausalya, the son of Asvalaand Vaidarbhi, belonging to the family of Bhriguand Kahandhi, the Son of Katya all these, devoted to Brahman and firm in Brahman and seeking the Supreme Brahman, approached, fuel in hand, the venerable Pippalada with the thought that he would tell them everything about Brahman. 

Translation by Max Mueller
1. Sukesas Bhâradvâga, and Saivya Satyakâma, and Sauryâyanin Gârgya, and Kausalya Âsvalâyana, and Bhârgava Vaidarbhi, and Kabandhin Kâtyâyana, these were devoted to Brahman, firm in Brahman, seeking for the Highest Brahman. They thought that the venerable Pippalâda could tell them all that, and they therefore took fuel in their hands (like pupils), and approached him.

Verse 1-2

Translation by Swami Sivananda
2  The rishi said to them: Stay with me a year more, practising austerities, chastity and faith. Then you may ask questions according to your desire. If we know we shall tell you all. 

Translation by Max Mueller
2. That Rishi said to them: Stay here a year longer, with penance, abstinence, and faith; then you may ask questions according to your pleasure, and if we know them, we shall tell you all.

Verse 1-3

Translation by Swami Sivananda
3 Then Kabandhi, the son of Katya, came to him and asked: Sir, whence are these creatures born? 

Translation by Max Mueller
3. Then Kabandhin Kâtyâyana approached him and asked: Sir, from whence may these creatures be born?

Verse 1-4

Translation by Swami Sivananda
4 To him the teacher said: Prajapati, the Creator, was desirous of progeny. He performed austerities and having performed austerities, created the pair, the moon (rayi) and the sun (prana). He said to Himself: “These two should produce creatures for Me in manifold ways.” 

Translation by Max Mueller
4. He replied: Prajapati (the lord of creatures) was desirous of creatures (pragâh). He performed penance, and having performed penance, he produces a pair, matter (rayi) and spirit (prâna), thinking that they together should produce creatures for him in many ways.

Verse 1-5

Translation by Swami Sivananda
5 The sun is, indeed, prana, life; the moon is rayi, food. Food is, indeed, all this what has form and what is formless. Therefore everything having form is, indeed, food. 

Translation by Max Mueller
5. The sun is spirit, matter is the moon. All this, what has body and what has no body, is matter, and therefore body indeed is matter.

Verse 1-6

Translation by Swami Sivananda
6 Now the sun, when it rises, enters the eastern quarter and thereby enfolds the living beings of the east in its rays. And when it illuminates the southern, the western, the northern, the lower, the upper and the intermediate quarters when it illuminates everything it thus enfolds all living beings in its rays.

Translation by Max Mueller
6. Now Âditya, the sun, when he rises, goes toward the East, and thus receives the Eastern spirits into his rays. And when he illuminates the South, the West, the North, the Zenith, the Nadir, the intermediate quarters, and everything, he thus receives all spirits into his rays.

Verse 1-7

Translation by Swami Sivananda
7 That sun rises every day the sun, which is the soul of all creatures, the soul of all forms, which is life and fire. This has been described by the following rik: The wise know him who is in all forms, full of rays, all knowing, non dual, the support of all life, the eye of all beings, the giver of heat. There rises the sun, the thousand rayed, existing in a hundred forms, the life of all creatures. 

Translation by Max Mueller
7. Thus he rises, as Vaisvânara, (belonging to all men,) assuming all forms, as spirit, as fire. This has been said in the following verse:

Verse 1-8

Translation by Swami Sivananda
8 That sun rises every day the sun, which is the soul of all creatures, the soul of all forms, which is life and fire. This has been described by the following rik: The wise know him who is in all forms, full of rays, all knowing, non dual, the support of all life, the eye of all beings, the giver of heat. There rises the sun, the thousand rayed, existing in a hundred forms, the life of all creatures. 

Translation by Max Mueller
8. (They knew) him who assumes all forms, the golden, who knows all things, who ascends highest, alone in his splendour, and warms us; the thousand-rayed, who abides in a hundred places, the spirit of all creatures, the Sun, rises.

Verse 1-9

Translation by Swami Sivananda
9 The year, verily, is Prajapati and there arc two paths thereof: the Southern and the Northern. Those who perform sacrifices and engage in pious actions, as duties to be done, win only the World of the Moon; verily they return hither again. Therefore the rishis who desire off spring travel by the Southern Path. This Path of the Fathers is rayi, food. 

Translation by Max Mueller
9. The year indeed is Prajapati, and there are two paths thereof, the Southern and the Northern. Now those who here believe in sacrifices and pious gifts as work done, gain the moon only as their (future) world, and return again. Therefore the Rishis who desire offspring, go to the South, and that path of the Fathers is matter (rayi).

Verse 1-10

Translation by Swami Sivananda
10 But those who seek the Self through austerity, chastity, faith and knowledge travel by the Northern Path and win the Sun. The Sun, verily, is the support of all lives. He is immortal and fearless; He is the final goal. Thence they do not return. This path is blocked for the ignorant. Concerning it there is the following verse: 

Translation by Max Mueller
10. But those who have sought the Self by penance, abstinence, faith, and knowledge, gain by the Northern path Âditya, the sun. This is the home of the spirits, the immortal, free from danger, the highest. From thence they do not return, for it is the end. Thus says the Sloka 1:

Verse 1-11

Translation by Swami Sivananda
11 Some call Him the father with five feet and with twelve forms, the giver of rain and the dweller in the region above the sky. Others, again, say that the world is fixed in the omniscient Sun, endowed with seven wheels and six spokes. 

Translation by Max Mueller
11. Some call him the father with five feet (the five seasons), and with twelve shapes (the twelve months), the giver of rain in the highest half of heaven; others again say that the sage is placed in the lower half, in the chariot with seven wheels and six spokes.

Verse 1-12

Translation by Swami Sivananda
12 The month, verily, is Prajapati. Its dark half, verily, is food, rayi; its bright half, the eater, prana. Therefore some rishis perform sacrifice in the bright half, some in the other half. 

Translation by Max Mueller
12. The month is Prajapati; its dark half is matter, its bright half spirit. Therefore some Rishis perform sacrifice in the bright half, others in the other half.

Verse 1-13

Translation by Swami Sivananda
13 Day and night, verily, are Prajapati. Of these, day is the eater, prana and night, the food, rayi. Those who join in sexual enjoyment by day verily dissipate life; but to join in sexual enjoyment by night is, verily, chastity.

Translation by Max Mueller
13. Day and Night are Prajapati; its day is spirit, its night matter. Those who unite in love by day waste their spirit, but to unite in love by night is right.

Verse 1-14

Translation by Swami Sivananda
14 Food, verily, is Prajapati. From that comes semen; from semen are all these creatures born.

Translation by Max Mueller
14. Food is Prajapati. Hence proceeds seed, and from it these creatures are born.

Verse 1-15

Translation by Swami Sivananda
15 Those, therefore, who practise this rule of Prajapati beget a pair. But Brahmaloka belongs to those who observe austerity and chastity and in whom truth is firmly established. 

Translation by Max Mueller
15. Those therefore who observe this rule of Prajapati (as laid down in § 13), produce a pair, and to them belongs this Brahma-world here. But those in whom dwell penance, abstinence, and truth,

Verse 1-16

Translation by Swami Sivananda
16 The stainless World of Brahma belongs to those in whom there is no crookedness, no falsehood, no deception. 

Translation by Max Mueller
16. To them belongs that pure Brahma-world, to them, namely, in whom there is nothing crooked, nothing false, and no guile.

Verse 2-1

Translation by Swami Sivananda
1 Then Vaidarbhi, belonging to the family of Bhrigu, asked him: Sir, how many gods support the body of the created being? How many of these manifest their power through it? And which one, furthermore, is paramount? 

Translation by Max Mueller
1. Then Bhârgava Vaidarbhi asked him: Sir, How many gods keep what has thus been created, how many manifest this, and who is the best of them?

Verse 2-2

Translation by Swami Sivananda
2 To the disciple he said: Space, akasa, verily is that god the wind, fire, water, earth, speech, mind, eye and ear, as well. These, having manifested their glory, said boastfully: “We support this body and uphold it.” 

Translation by Max Mueller
2. He replied: The ether is that god, the wind, fire, water, earth, speech, mind, eye, and ear. These, when they have manifested (their power), contend and say: We (each of us) support this body and keep it.

Verse 2-3

Translation by Swami Sivananda
3 To them prana, the chiefmost said: “Do not fall into delusion. I alone, dividing myself into five parts, support this body and uphold it.” But they were incredulous. 

Translation by Max Mueller
3. Then Prâna (breath, spirit, life), as the best, said to them: Be not deceived, I alone, dividing myself fivefold, support this body and keep it.

Verse 2-4

Translation by Swami Sivananda
4 Prana, out of pride, rose upward, as it were, from the body. Now, when it rose upward all the others rose upward also and when it settled down they all settled down with it. As bees go out when their queen goes out and return when she returns, even so did speech, mind, eye and ear. They, being satisfied, praised prana.

Translation by Max Mueller
4. They were incredulous; so he, from pride, did as if he were going out from above. Thereupon, as he went out, all the others went out, and as he returned, all the others returned. As bees go out when their queen goes out, and return when she returns, thus (did) speech, mind, eye, and ear; and, being satisfied, they praise Prâna, saying:

Verse 2-5

Translation by Swami Sivananda
5 It burns as fire, it is the sun, it is the rain; it is Indra, it is the wind, it is the earth, it is food. It is the luminous god. It is being and non being; it is immortality. 

Translation by Max Mueller
5. He is Agni (fire), he shines as Sûrya (sun), he is Parganya (rain), the powerful (Indra), he is Vâyu, (wind), he is the earth, he is matter, he is God–he is what is and what is not, and what is immortal.

Verse 2-6

Translation by Swami Sivananda
6 As spokes in the hub of a wheel, all are fixed in prana, including the Rig Veda, the Yajur Veda, the Sama Veda, the kshattriyas and the brahmins. 

Translation by Max Mueller
6. As spokes in the nave of a wheel, everything is fixed in Prâna, the verses of the Rig-veda, Yagur-veda, Sâma-veda, the sacrifice, the Kshatriyas, and the Brâhmans.

Verse 2-7

Translation by Swami Sivananda
7 As Prajapati thou movest about in the womb; it is thou, indeed, who art born again. To thee, O Prana, creatures bring offerings, to thee who dwellest in the body with the organs. 

Translation by Max Mueller
7. As Prajapati (lord of creatures) Prajapati movest about in the womb, thou indeed art born again. To thee, the Prâna, these creatures bring offerings, to thee who dwellest with the other prânas (the organs of sense).

Verse 2-8

Translation by Swami Sivananda
8 Thou art the chief bearer of oblations to the gods and the first offering to the departed fathers; thou art the true activities of the rishis, of the Atharvangiras. 

Translation by Max Mueller
8. Thou art the best carrier for the Gods, thou art the first offering to the Fathers. Thou art the true work of the Rishis, of the Atharvâṅgiras.

Verse 2-9

Translation by Swami Sivananda
9 Indra thou art, O Prana and Rudra, too, in prowess. Thou art the Protector. Thou movest in the sky; thou art the sun, the lord of lights. 

Translation by Max Mueller
9. O Prâna, thou art Indra by thy light, thou art Rudra, as a protector; thou movest in the sky, thou art the sun, the lord of lights.

Verse 2-10

Translation by Swami Sivananda
10 When, O Prana, thou showerest down rain, these creatures of thine are delighted, thinking there will be as much food as they desire. 

Translation by Max Mueller
10. When thou showerest down rain, then, O Prâna, these creatures of thine are delighted, hoping that there will be food, as much as they desire.

Verse 2-11

Translation by Swami Sivananda
11 Thou art vratya, O Prana and the Ekarshi Fire that devours the butter. Thou art the Supreme Lord of all. We are the givers of the butter that thou consumest, O Matarisva! Thou art our father. 

Translation by Max Mueller
11. Thou art a Vrâtya, O Prâna, the only Rishi, the consumer of everything, the good lord. We are the givers of what thou hast to consume, thou, O Mâtarisva, art our father.

Verse 2-12

Translation by Swami Sivananda
12 That form of thine which abides in speech, which abides in the ear, which abides in the eye and which pervades the mind, make propitious. Go not away!

Translation by Max Mueller
12. Make propitious that body of thine which dwells in speech, in the ear, in the eye, and which pervades the mind; do not go away!

Verse 2-13

Translation by Swami Sivananda
13 All that exists here is under the control of prana and also what exists in heaven. Protect us as a mother her sons; bestow upon us prosperity and wisdom. 

Translation by Max Mueller
13. All this is in the power of Prâna, whatever exists in the three heavens. Protect us like a mother her sons, and give us happiness and wisdom.

Verse 3-1

Translation by Swami Sivananda
1 Then Kausalya, the son of Asvala, asked Pippalada: Sir, whence is this prana born? How does it come into this body? How does it abide in the body after it has divided itself? How does it depart? How does it support the external and how the internal? 

Translation by Max Mueller
1. Then Kausalya Âsvalâyana asked: Sir, whence is that Prâna (spirit) born? How does it come into this body? And how does it abide, after it has divided itself? How does it go out? How does it support what is without, and how what is within?

Verse 3-2

Translation by Swami Sivananda
2 To him the teacher replied: You are asking difficult questions; you must be exceedingly devoted to Brahman. Therefore I will answer you. 

Translation by Max Mueller
2. He replied: You ask questions more difficult, but you are very fond of Brahman, therefore I shall tell it you.

Verse 3-3

Translation by Swami Sivananda
3 This prana is born of Atman. As a shadow is cast by a person, so this prana is, by Atman. Through the activity of the mind it comes into this body. 

Translation by Max Mueller
3. This Prâna (spirit) is born of the Self. Like the shadow thrown on a man, this (the prâna) is spread out over it (the Brahman). By the work of the mind does it come into this body.

Verse 3-4

Translation by Swami Sivananda
4 As an emperor commands his officials, saying; “Rule these villages or those,” so this prana employs the other pranas, each in its separate place. 

Translation by Max Mueller
4. As a king commands officials, saying to them: Rule these villages or those, so does that Prâna (spirit) dispose the other prânas, each for their separate work.

Verse 3-5

Translation by Swami Sivananda
5 Prana engages apana in the organs of excretion and generation; he himself moves through the mouth and nose and dwells in the eye and ear. In the middle is samana; it distributes equally what has been offered as food in the fire in the stomach. From this prana fire arise the seven flames. 

Translation by Max Mueller
5. The Apâna (the down-breathing) in the organs of excretion and generation; the Prâna himself dwells in eye and ear, passing through mouth and nose. In the middle is the Samâna (the on-breathing); it carries what has been sacrificed as food equally (over the body), and the seven lights proceed from it.

Verse 3-6

Translation by Swami Sivananda
6 The atman dwells in the heart, where there are one hundred and one arteries (nadi); for each of these there are one hundred branches and for each of these branches, again, there are seventy two thousand subsidiary vessels. Vyana moves in these.

Translation by Max Mueller
6. The Self is in the heart. There are the 101 arteries, and in each of them there are a hundred (smaller veins), and for each of these branches there are 72,000. In these the Vyâna (the back-breathing) moves.

Verse 3-7

Translation by Swami Sivananda
7 And then udana, ascending upward through one of them, conducts the departing soul to the virtuous world, for its virtuous deeds; to the sinful world, for its sinful deeds; and to the world of men, for both. 

Translation by Max Mueller
7. Through one of them, the Udâna (the out-breathing) leads (us) upwards to the good world by good work, to the bad world by bad work, to the world of men by both.

Verse 3-8

Translation by Swami Sivananda
8 The sun, verily, is the external prana; for it rises, favouring the prana in the eye. The deity that exists in the earth controls the apana of man. The space, akasa, between heaven and earth is samana. The air is vyana. 

Translation by Max Mueller
8. The sun rises as the external Prâna, for it assists the Prâna in the eye. The deity that exists in the earth, is there in support of mans Apâna (down-breathing). The ether between (sun and earth) is the Samâna (on-breathing), the air is Vyâna (back-breathing).

Verse 3-9

Translation by Swami Sivananda
9 Fire, verily, is udana; therefore he whose fire has been extinguished goes out for rebirth, with the senses absorbed in the mind. 

Translation by Max Mueller
9. Light is the Udâna (out-breathing), and therefore he whose light has gone out comes to a new birth with his senses absorbed in the mind.

Verse 3-10

Translation by Swami Sivananda
10 Whatever one’s thinking, with that one enters into prana. Prana joined with fire, together with the soul, leads to whatever world has been fashioned by thought. 

Translation by Max Mueller
10. Whatever his thought (at the time of death) with that he goes back to Prâna, and the Prâna, united with light, together with the self (the jîvâtmâ) leads on to the world, as deserved.

Verse 3-11

Translation by Swami Sivananda
11 The wise man who thus knows prana does not lose his offspring and becomes immortal. As to this there is the following verse: 

Translation by Max Mueller
11. He who, thus knowing, knows Prâna, his offspring does not perish, and he becomes immortal. Thus says the Sloka:

Verse 3-12

Translation by Swami Sivananda
12 He who knows the origin of prana, its entry, its place, its fivefold distribution, its internal aspect and also its external, obtains immortality; yea, he obtains immortality. 

Translation by Max Mueller
12. He who has known the origin, the entry, the place, the fivefold distribution, and the internal state of the Prâna, obtains immortality, yes, obtains immortality.

Verse 4-1

Translation by Swami Sivananda
1 Next Sauryayani, belonging to the family of Garga, asked: Sir, what are they that sleep in man and what are they that remain awake in him? Which deity is it that sees dreams? Whose is the happiness? In whom, again, are all these gathered together?

Translation by Max Mueller
1. Then Sauryâyanin Gârgya asked: Sir, What are they that sleep in this man, and what are they that are awake in him? What power (deva) is it that sees dreams? Whose is the happiness? On what do all these depend?

Verse 4-2

Translation by Swami Sivananda
2 To him Pippalada replied: O Gargya, as the rays of the sun, when it sets, are gathered in that luminous orb and again go forth when it rises, even so, verily, all these the objects and the senses become one in the superior god, the mind. Therefore at that time a man hears not, sees not, smells not, tastes not, touches not, speaks not, grasps not, enjoys not, emits not and does not move about. He sleeps that is what people say. 

Translation by Max Mueller
2. He replied: O Gârgya, As all the rays of the sun, when it sets, are gathered up in that disc of light, and as they, when the sun rises again and again, come forth, so is all this (all the senses) gathered up in the highest faculty (deva) 1, the mind. Therefore at that time that man does not hear, see, smell, taste, touch, he does not speak, he does not take, does not enjoy, does not evacuate, does not move about. He sleeps, that is what people say.

Verse 4-3

Translation by Swami Sivananda
3 The prana fires remain awake in this city. Apana is the Garhapatya Fire and vyana, the Anvaharyapachana Fire. And prana is the Ahavaniya Fire, so called from being taken since it is taken from the Garhapatya Fire. 

Translation by Max Mueller
3. The fires of the prânas are, as it were, awake in that town (the body). The Apâna is the Gârhapatya fire, the Vyâna the Anvâhâryapakana fire; and because it is taken out of the Gârhapatya fire, which is fire for taking out, therefore the Prâna is the Âhavanîya fire. Now the Apâna is identified with the Gârhapatya fire, no reason being given except afterwards, when it is said that the Prâna is the Âhavanîya fire, being taken out of the Gârhapatya, here called pranayana, in the same manner as the prâna proceeds in sleep from the apâna. The Vyâna is identified with the Dakshinâgni, the Southern fire, because it issues from the heart through an aperture on the right.

Verse 4-4

Translation by Swami Sivananda
4 Samana is so called because it distributes equally the two oblations, namely, the out breathing and the in breathing; it is the priest. The mind, verily, is the sacrificer. Udana is the fruit of the sacrifice, because it leads the sacrificer every day, in deep sleep, to Brahman. 

Translation by Max Mueller
4. Because it carries equally these two oblations, the out-breathing and the in-breathing, the Samâna is he (the Hotri priest). The mind is the sacrificer, the Udâna is the reward of the sacrifice, and it leads the sacrificer every day (in deep sleep) to Brahman.

Verse 4-5

Translation by Swami Sivananda
5 There, in dreams, that god, the mind, experiences glory. Whatever has been seen he sees again; whatever has been heard he hears again; whatever has been experienced in different countries and quarters, he experiences again. Whatever has been seen or not seen, heard or not heard and whatever is real or not real he sees it all. He sees all, himself being all. 

Translation by Max Mueller
5. There that god (the mind) enjoys in sleep greatness. What has been seen, he sees again; what has been heard, he hears again; what has been enjoyed in different countries and quarters, he enjoys again; what has been seen and not seen, heard and not heard, enjoyed and not enjoyed, he sees it all; he, being all, sees.

Verse 4-6

Translation by Swami Sivananda
6 When the jiva is overcome by light he sees no dreams; at that time, in this body, arises this happiness. 

Translation by Max Mueller
6. And when he is overpowered by light, then that god sees no dreams, and at that time that happiness arises in his body.

Verse 4-7

Translation by Swami Sivananda
7 As a bird goes to a tree to roost, even so, O friend, all this rests in the Supreme Atman: Earth and its subtle counterpart, water and its subtle counterpart, fire and its subtle counterpart, air and its subtle counterpart, akasa and its subtle counterpart, the eye and what can be seen, the ear and what can be heard, the nose and what can be smelt, the taste and what can be tasted, the skin and what can be touched, the organ of speech and what can be spoken, the hands and what can be grasped, the organ of generation and what can be enjoyed, the organ of excretion and what can be excreted, the feet and what is their destination, the mind (manas) and what can be thought, the intellect (buddhi) and what can be comprehended, the ego (ahamkara) and the object of egoism, the memory (chitta) and its object, knowledge (tejah) and its object, prana and what is to be supported. 

Translation by Max Mueller
7. And, O friend, as birds go to a tree to roost, thus all this rests in the Highest Âtman,–

Verse 4-8

Translation by Swami Sivananda
8 As a bird goes to a tree to roost, even so, O friend, all this rests in the Supreme Atman: Earth and its subtle counterpart, water and its subtle counterpart, fire and its subtle counterpart, air and its subtle counterpart, akasa and its subtle counterpart, the eye and what can be seen, the ear and what can be heard, the nose and what can be smelt, the taste and what can be tasted, the skin and what can be touched, the organ of speech and what can be spoken, the hands and what can be grasped, the organ of generation and what can be enjoyed, the organ of excretion and what can be excreted, the feet and what is their destination, the mind (manas) and what can be thought, the intellect (buddhi) and what can be comprehended, the ego (ahamkara) and the object of egoism, the memory (chitta) and its object, knowledge (tejah) and its object, prana and what is to be supported. 

Translation by Max Mueller
8. The earth and its subtile elements, the water and its subtile elements, the light and its subtile elements, the air and its subtile elements, the ether and its subtile elements; the eye and what can be seen, the ear and what can be heard, the nose and what can be smelled, the taste and what can be tasted, the skin and what can be touched, the voice and what can be spoken, the hands and what can be grasped, the feet and what can be walked, the mind and what can be perceived, intellect (buddhi) and what can be conceived, personality and what can be personified, thought and what can be thought, light and what can be lighted up, the Prâna and what is to be supported by it.

Verse 4-9

Translation by Swami Sivananda
9 He, verily, it is who sees, feels, hears, smells, tastes, thinks and knows. He is the doer, the intelligent self, the purusha. He is established in the Highest, the imperishable Atman. 

Translation by Max Mueller
9. For he it is who sees, hears, smells, tastes, perceives, conceives, acts, he whose essence is knowledge, the person, and he dwells in the highest, indestructible Self,–

Verse 4-10

Translation by Swami Sivananda
10 He who knows that imperishable Being, bright, without shadow, without body, without colour, verily attains the Supreme, the undecaying Purusha, O my good friend, he who knows Atman becomes all knowing, becomes all. About it there is the following verse: 

Translation by Max Mueller
10. He who knows that indestructible being, obtains (what is) the highest and indestructible, he without a shadow, without a body, without colour, bright–,yes, O friend, he who knows it, becomes all-knowing, becomes all. On this there is this Sloka:

Verse 4-11

Translation by Swami Sivananda
11 He, O friend, who knows that imperishable Being wherein rests the intelligent self, together with the gods, the pranas and the elements he becomes all knowing and enters into all. 

Translation by Max Mueller
11. He, O friend, who knows that indestructible being wherein the true knower, the vital spirits (prânas), together with all the powers (deva), and the elements rest, he, being all-knowing, has penetrated all.

Verse 5-1

Translation by Swami Sivananda
1 Then Satyakama, the son of Sibi, asked Pippalada; Sir, if among men someone should here meditate on the syllable AUM until death, which world, verily, would he win thereby? 

Translation by Max Mueller
1. Then Saivya Satyakâma asked him:–Sir, if some one among men should meditate here until death on the syllable Om, what would he obtain by it?

Verse 5-2

Translation by Swami Sivananda
2 He replied: O Satyakama, the syllable AUM is the Supreme Brahman and also the other Brahman. Therefore he who knows it attains, with its support, the one or the other. 

Translation by Max Mueller
2. He replied: O Satyakâma, the syllable Om (AUM) is the highest and also the other Brahman; therefore he who knows it arrives by the same means at one of the two.

Verse 5-3

Translation by Swami Sivananda
3 If he meditates on one letter (matra), then, being enlightened by that alone, he quickly comes back to earth after death. The rik verses lead him to the world of men. By practising austerity, chastity and faith he enjoys greatness.

Translation by Max Mueller
3. If he meditate on one Mâtrâ (the A), then, being enlightened by that only, he arrives quickly at the earth. The Rik-verses lead him to the world of men, and being endowed there with penance, abstinence, and faith, he enjoys greatness.

Verse 5-4

Translation by Swami Sivananda
4 If, again, he meditates on the second letter, he attains the mind and is led up by the yajur verses to the intermediate space, to the Plane of the Moon. Having enjoyed greatness in the Plane of the Moon, he returns hither again. 

Translation by Max Mueller
4. If he meditate with two Mâtrâs (A + U) he arrives at the Manas, and is led up by the Yagus-verses to the sky, to the Soma-world. Having enjoyed greatness in the Soma-world, he returns again.

Verse 5-5

Translation by Swami Sivananda
5 Again, he who meditates on the Highest Person through this syllable AUM consisting of three letters, becomes united with the effulgent Sun. As a snake is freed from its skin, even so he is freed from sin. 

Translation by Max Mueller
5. Again, he who meditates with this syllable AUM of three Mâtrâs, on the Highest Person, he comes to light and to the sun. And as a snake is freed from its skin, so is he freed from evil. He is led up by the Sâman-verses to the Brahma-world; and from him, full of life (Hiranyagarbha, the lord of the Satya-loka), he learns to see the all-pervading, the Highest Person. And there are these two Slokas:

Verse 5-6

Translation by Swami Sivananda
6 The three letters of AUM, if employed separately, are mortal; but when joined together in meditation on the total Reality and used properly on the activities of the external, internal and intermediate states, the knower trembles not. 

Translation by Max Mueller
6. The three Mâtrâs (A + U + M), if employed separate, and only joined one to another, are mortal; but in acts, external, internal, or intermediate, if well performed, the sage trembles not.

Verse 5-7

Translation by Swami Sivananda
7 The wise man, meditating on AUM, attains this world by means of the rik verses; the intermediate world by means of the yajur verses; and that which is known to the seers by means of the sama verses. And also through the syllable AUM he realises that which is tranquil, free from decay, death and fear and which is the Highest. 

Translation by Max Mueller
7. Through the Rik-verses he arrives at this world, through the Yagus-verses at the sky, through the Sâman-verses at that which the poets teach,–he arrives at this by means of the Oṅkâra; the wise arrives at that which is at rest, free from decay, from death, from fear,–the Highest.

Verse 6-1