1
Yonder sun is, verily, the honey of the gods. Heaven is the cross-beam. The mid-region is the hive. The particles of water-vapours drawn by the sun through its rays are the eggs.

2-3
The eastern rays of the sun are the eastern honey-cells. The Rik-verses are the bees. The ritual laid down in the Rig-Veda is the flower. The water of the sacrificial libations is the nectar of the flower.
These Riks heated the Rig-Veda. From it, thus heated, issued forth-as its essence-fame, radiance of the body, vigour of the senses, virility and the food that is eaten.

4
That essence flowed forth and went toward the sun and that forms what is called the red colour of the rising sun.

1
The southern rays of the sun are the southern honey-cells. The Yajus-verses are the bees. The ritual laid down in the Yajur-Veda is the flower. The water of the sacrificial libation is the nectar of the flower.

2
These Yajus-verses heated the Yajur-Veda. From it, thus heated, issued forth-as its essence-fame, radiance of the body, vigour of the senses, virility and the food that is eaten.

3
That essence flowed forth and went toward the sun. That forms what is called the white colour of the sun.

1
The western rays of the sun are the western honey-cells. The Saman-verses are the bees. The Sama-Veda is the flower. The water is the nectar.

2
The Samans heated the Sama-Veda. From it, thus heated, issued forth-as its essence-fame, radiance, vigour of the senses, virility and the food that is eaten.

3
That flowed forth and went toward the sun. called the dark colour of the sun.

1
The northern rays of the sun are the northern honey-cells. The verses of the Atharvangirasa are the bees. The Itihasa-purana is the flower. The water is the nectar.

2
These very hymns of the Atharvangirasa heated the Itihasa-purana. From it, thus heated, issued forth-as its essence-fame, radiance, vigour of the senses, virility and the food that is eaten.

3
That flowed forth and went toward the sun. That forms what is called the extremely dark colour of the sun.

1
Now, the upward rays of the sun are the honey-cells above. The secret teachings of the Upanishads are the bees. Brahman (Om) is flower. The water is the nectar.

2
These secret teachings as the bees heated Brahman (Om). From It, thus heated, issued forth-as Its essence-fame, radiance, vigour of the senses, virility and the food that is eaten.

3
That flowed forth and went towards the sun. That forms what appears to stir in the centre of the sun.

4
These different colours in the sun are the essences of the essences; for the Vedas are the essences and these colours are, again, their essences. These are the nectars of the nectars; for the Vedas are the nectars (i.e. immortal) and of them these colours in the sun are the nectars.

1
On the first of these nectars the Vasus live, with Agni (fire) at their head. Truly, the gods do not eat or drink. They are satisfied by merely looking at the nectar.

2
They retire into that red colour and rise up from that colour.

3
He who thus knows this nectar becomes one of the Vasus, with Agni (fire) at their head; he is satisfied by merely looking at the nectar. He retires into that red colour and again rises up from that colour.

4
As long as the sun rises in the east and sets in the west, so long does he, like the Vasus, enjoy rulership and sovereignty.

1
On the second of these nectars the Rudras live, with Indra at their head. Truly, the gods do not eat or drink. They are satisfied by merely looking at the nectar.

2
They retire into that white colour and rise up from that colour.

3
He who thus knows this nectar becomes one of the Rudras, with Indra at their head; he is satisfied by merely looking at the nectar. He retires into that white colour and again rises up from that colour.

4
As long as the sun rises in the east and sets in the west, twice as long does it rise in the south and set in the north and just so long does he, like the Rudras, enjoy rulership and sovereignty.

1
On the third of these nectars the Adityas live, with Varuna at their head. Truly, the gods do not eat or drink. They are satisfied by merely looking at the nectar.

2
They retire into that dark colour and rise up from that colour.

3
He who thus knows this nectar becomes one of the Adityas, with Varuna at their head; he is satisfied by merely looking at the nectar. He returns into that dark colour and again rises up from that colour.

4
As long as the sun rises in the south and sets in the north, twice as long does it rise in the west and set in the east and just so long does he, like the Adityas, enjoy rulership and sovereignty.

1
On the fourth of these nectars the Maruts live, with Soma at their head. Truly, the gods do not eat or drink. They are satisfied by merely looking at the nectar.

2
They retire into that extremely dark colour and rise up from that colour.

3
He who thus knows this nectar becomes one of the Maruts, with Soma at their head; he is satisfied by merely looking at the nectar. He retires into that extremely dark colour and again rises up from that colour.

4
As long as the sun rises in the west and sets in the east, twice as long does it rise in the north and set in the south and just so long does he, like the Maruts, enjoy rulership and sovereignty.

1
On the fifth of these nectars the Sadhyas live, with Brahma at their head. Truly, the gods do not eat or drink. They are satisfied by merely looking at the nectar.

2
Thy retire into that form and rise up from that form.

3
He who knows this nectar becomes one of the Sadhyas, with Brahma at their head; he is satisfied by merely looking at the nectar. He retires into that form and again rises up from that form.

4
As long as the sun rises in the north and sets in the south, twice as long does it rise above and set below and just so long does he, like the Sadhyas, enjoy rulership and sovereignty.

1
Now, after having risen thence upwards, it (i.e. the sun) rises and sets no more. It remains alone in the centre. And on this there is the following verse:

2
"There (i.e. in Brahmaloka) the sun neither rises nor sets at any time. O ye gods, if this is true, may I never fall from Brahman!"

3
Verily, for him who thus knows this Brahma-Upanishad, the sun does not rise or set. For him it is day for ever.

4
This doctrine Brahma told to Prajapati, Prajapati to Manu, Manu to his offspring. And to Uddalaka Aruni this doctrine of Brahman was narrated by his father.

5
A father may therefore tell that doctrine of Brahman to his eldest son to a worthy disciple.

6
It must not be told to anyone else, even if he should offer one the whole sea-girt earth, full of treasure; for this doctrine is worth more an that, yea, it is worth more.

Continued...

1
The gayatri is everything, whatever here exists. Speech is verily the Gayatri, for speech sings forth (gaya-ti) and protects (traya-te) everything, whatever here exists.

2
That Gayatri is also the earth; for everything that exists here rests on this earth and does not go beyond.

3
In man, that Gayatri is also the body; for the pranas exist in this body and do not go beyond.

4
That body, in man, is again the heart within a man; for the pranas exist in it and do not go beyond.

5
That Gayatri has four feet and is sixfold. The same is also declared by a Rik-verse:

6
"Such is its greatness (i.e. of Brahman as known through the symbol of the Gayatri). Greater than it is the Person (Brahman). One of Its feet covers all beings; the immortal three feet are in heaven (i.e. in Itself)

7-9
The Brahman which has been thus described is the same as the physical akasa outside a person. The akasa which is outside a person is the same as that which is inside a person. The akasa which is inside a person is the akasa within the heart. The akasa which is within the heart is omnipresent and unchanging. He who knows this obtains full and unchanging prosperity.

1
Of that heart there are five doors controlled by the devas. That which is the eastern door is the prana-that is the eye, that is Aditya (the sun). One should meditate on that as brightness and the source of food. He who knows this becomes bright and an eater of food.

2
That which is the southern gate is the vyana-that is the ear, that is Chandrama (the moon). One should meditate on that as prosperity and fame. He who knows this becomes prosperous and famous.

3
That which is the western gate is the apana-that is speech, that is Agni (fire). One should meditate on that as the radiance of Brahman and the source of food. He who knows this becomes radiant and an eater of food.

4
That which is the northern gate is the samana-that is the mind, that is Parjanya (the rain-god). One should meditate on that as fame and beauty. He who knows this becomes famous and beautiful.

5
That which is the upper gate is the udana-that is Vayu, that is the akasa. One should meditate on that as strength and greatness. He who knows this becomes strong and great.

6
These are the five servants of Brahman, the door-keepers of the world of heaven. He who thus knows these five servants of Brahman, the door-keepers of the world of heaven-in his family a hero is born. He who thus knows the five servants of Brahman, the door-keepers of the world of heaven, himself attains the world of heaven.

7-8
Now, the light which shines above this heaven, above all the worlds, above everything, in the highest worlds not excelled by any other worlds, that is the same light which is within man. There is this visible of this light: when we thus perceive by touch the warmth in the body. And of it we have this audible proof: when we thus hear, by covering the ears, what is like the rumbling of a carriage, or the bellowing of an ox, or the sound of a blazing fire. One should worship as Brahman that inner light which is seen and heard. He who knows becomes conspicuous and celebrated, yea, he becomes celebrated.

1
All this is Brahman. From It the universe comes forth, in It the universe merges and in It the universe breathes. Therefore a man should meditate on Brahman with a calm mind.
Now, verily, a man consists of will. As he wills in this world, so does he become when he has departed hence. Let him with this knowledge in mind form his will.

2-3
He who consists of the mind, whose body is subtle, whose form is light, whose thoughts are true, whose nature is like the akasa, whose creation in this universe, who cherishes all righteous desires, who contains all pleasant odours, who is endowed with all tastes, who embraces all this, who never speaks and who is without longing-
He is my Self within the heart, smaller than a grain of rice, smaller than a grain of barley, smaller than a mustard seed, smaller than a grain of millet; He is my Self within the heart, greater than the earth, greater than the mid-region, greater than heaven, greater than all these worlds.

4
He whose creation is this universe, who cherishes all desires, who contains all odours, who is endowed with all tastes, who embraces all this, who never speaks and who is without longing-He is my Self within the heart, He is that Brahman. When I shall have departed hence I shall certainly reach Him: one who has this faith and has no doubt will certainly attain to that Godhead. Thus said Sandilya, yea, thus he said.

1
The chest of the universe, with the mid-region for its inside and the earth for its bottom, does not decay. The quarters are its different corners and heaven is its lid, which is above. This chest is the storehouse of treasures. Inside it are all things.

2
The eastern quarter is called Juhu, the southern quarter Sahamana, the western quarter Rajni and the northern quarter Subhuta. Vayu the air is their child. He who knows this Vayu as the child of the quarters never weeps for his sons.
I know the air to be the child of the quarters; may I never weep for my sons.

3
I take refuge in the imperishable chest with this one and this one and this one. I take refuge in the prana with this one and this one and this one. I take refuge in Bhuh with this one and this one and this one. I take refuge in Bhuvah with this one and this one and this one. I take refuge Svah with this one and this one and this one.

4
When I said: "I take refuge in the prana," prana meant everything that exists here-in that I take refuge.

5
When I said: "I take refuge in Bhuh," what I really said was: "I refuge in the earth, the mid-region and heaven."

6
Then I said: "I take refuge in Bhuvah," what I said was: "I take in fire, the air and the sun."

7
When I said: "I take refuge in Svah," what I said was: "I take refuge in the Rig-Veda, Yajur-Veda and Sama-Veda." That is what I said, yea, that is what I said.

1
A person, indeed, is a sacrifice. His first twenty-four years constitute the morning libation. The Gayatri metre has twenty-four syllables and the morning libation is offered with Gayatri hymns. The Vasus are connected with that part of the sacrifice. The pranas are the Vasus; for, verily, they make everything abide (visayanti) in this body.

2
If anything ails him during that period, he should recite the following mantra: "O ye pranas, ye Vasus, unite this morning libation with the midday libation. May I, who am a sacrifice, not disappear in the midst of the pranas, who are the Vasus." Thus he rises from his illness and becomes free of it.

3
His next forty-four years constitute the midday libation. The Tristubh metre has forty-four syllables and the midday libation is offered with Tristubh hymns. The Rudras are connected with that part of the sacrifice. The pranas are the Rudras; for, verily, they make everything weep (rodayanti).

4
If anything ails him during that second period, he should recite the following mantra: "O ye pranas, ye Rudras, unite this midday libation with the third libation. May I, who am a sacrifice, not disappear in the midst of the pranas, who are the Rudras." Thus he rises from his illness and becomes free of it.

5
His next forty-eight years constitute the third oblation. The Jagati metre has forty-eight syllables and the third oblation is offered with Jagati hymns. The Adityas are connected with that part of the sacrifice. The pranas are the Adityas; for, verily, they take up (adadate) every-thing.

6
If anything ails him during that third period, he should recite the following mantra: "O ye pranas, ye Adityas, extend this my third libation to the full age. May I, who am a sacrifice, not disappear in the midst of the pranas, who are the Adityas." Thus he rises from his illness and becomes free of it.

7
Mahidasa, the son of Itara, knew this and said addressing a disease: "O you disease! Why do you afflict me? I shall not die of this pain" He lived a hundred and sixteen years. He, too, who knows this lives on to a hundred and sixteen years.

1
When a man hungers, thirsts and abstains from pleasures-these are his initiatory rites.

2
When he eats, drinks and enjoys pleasures, he then participates in Upasadas.

3
When a man laughs, eats and enjoys sexual intercourse-these are Stuta and Sastra.

4
Austerity, almsgiving, uprightness, non-violence and truthfulness-these are the gifts (dakshina) for the priests.

5
Because the life of a man is a sacrifice therefore they say that his mother will give birth (soshyati) to him, or his mother has given birth (asoshta) to him. The same words are used in the Soma-sacrifice and mean: "He will pour out the Soma-juice" and "He has poured out the Soma-juice." This is his birth. His death is the Avabhritha.

6
Ghora, of the line of Angirasa, communicated this teaching to Krishna, the son of Devaki-and it quenched Krishna’s thirst for any other knowledge-and said: "When a man approaches death he should take refuge in these three thoughts: ‘Thou art indestructible (akshata),’ ‘Thou art unchanging (aprachyuta),’ and ‘Thou art the subtle prana.’
"On this subject there are two Rik-verses:

7
"They (i.e. the knowers of Brahman) see everywhere the Supreme Light, which shines in Brahman, which is all-pervading like the light of day and which belongs to the primeval Seed.
‘Perceiving the higher light in the sun-which is above the darkness of ignorance-as the higher light in the heart, perceiving the Supreme Light which is higher than all lights, we have reached the Highest Light, the Sun, the most luminous among the gods, yea, we have reached the Highest Light, the Sun, the most luminous among the gods."

1
One should meditate on the mind as Brahman-this is said with reference to the body. One should meditate on the akasa as Brahman-this is to said with reference to the gods. Thus both-the meditation with reference to the body and the meditation with reference to the gods-are being taught.

2
That Brahman has four feet (quarters): speech is one foot, the prana (the nose) is one foot, the eye is one foot, the ear is one foot-this is to said with reference to the body. Now with reference to the gods: Agni (fire) is one foot, Vayu (air) is one foot, Aditya (the sun) is one foot and the quarters (disah) are one foot. This is the twofold meditation with reference to the body and with reference to the gods.

3
Speech is, indeed, a fourth foot (quarter) of Brahman of which the mind is a symbol. It shines and warms with the light of fire. He who knows this shines and warms with fame, with renown and with the radiance of Brahman.

4
Prana (the nose) is, indeed, a fourth foot of Brahman. It shines and warms with the light of the air. He who knows this shines and warms with fame, with renown and with the radiance of Brahman.

5
The eye, indeed, is a fourth foot of Brahman. It shines and warms with the light of the sun. He who knows this shines and warms with fame, with renown and with the radiance of Brahman.

6
The ear, indeed, is a fourth foot of Brahman. It shines and warms with the light of the quarters. With fame, with renown and with the radiance of Brahman he shines and warms who knows this, yea, who knows this.

1
The sun is Brahman: this is the teaching. An explanation thereof follows:
In the beginning this universe was non-existent. It became existent. It grew. It turned into an egg. The egg lay for the period of a year. Then it broke open. Of the two halves of the egg-shell, one half was of silver, the other of gold.

2
That which was of silver became the earth; that which was of gold, heaven. What was the thick membrane of the white became the mountains; the thin membrane of the yolk, the must and the clouds. The veins became the rivers; the fluid in the bladder, the ocean.

3
And what was born of it was yonder Aditya, the sun. when it was born shouts of "Hurrah!" arose, together with all beings and all objects of desire. Therefore at its rise and its every return shouts of "Hurrah!" together with all beings and all objects of desire arise.

4
He who, knowing this, meditates on the sun as Brahman-pleasant sounds will quickly approach him and continue to delight him, yea, continue to delight him.

Back to Top