Om. Auspiciousness to us from Mitra, auspiciousness from Varuṇa. May Aryamā be auspicious to us. May Indra and Bṛhaspati be auspicious to us. May Viṣṇu of wide stride be auspicious to us.
Salutation to Brahman. Salutation to you, O Vāyu. You indeed are the directly perceivable Brahman. You indeed, I shall declare as the directly perceivable Brahman.
I shall declare ṛta (cosmic order). I shall declare satya (truth). May that protect me. May that protect the speaker. May it protect me. May it protect the speaker.
Om. Peace, peace, peace.

Oṃ. We shall explain phonetics: letters and sounds, measure, strength, intonation, and continuity. Thus is said the chapter on phonetics.

May we both attain glory together. May we both attain spiritual radiance together. Now, therefore, we shall explain the Upaniṣad (secret teaching) of the Saṃhitā. It is in five topics: concerning the worlds, concerning the luminaries, concerning the knowledge, concerning the progeny, and concerning the self. These they call the great Saṃhitās. Thus (it is said).

Now, concerning the worlds: the earth is the prior form, heaven is the latter form, space is the junction, air brings them together; thus is the teaching regarding the worlds.

Now, with regard to astrology: fire is the prior form, the sun is the latter form, waters are the junction, lightning brings them together; thus ends the section on astrology.

Now, regarding knowledge: the teacher is the initial aspect, the student is the subsequent aspect, knowledge is the junction, and teaching brings them together; thus is knowledge described.

Now, regarding offspring: the mother is the prior form, the father is the subsequent form; the offspring is the union, and procreation brings them together. Thus is the teaching concerning offspring.

Now, concerning the 'adhyātma', i.e. spirituality: the lower jaw is the earlier form, the upper jaw is the latter form, speech is the junction, the tongue brings them together; thus is the teaching about the 'adhyātma', i.e. spirituality.
These are great collections. Whoever knows these great collections as explained is united with progeny, cattle, spiritual brilliance, food and drink, and the heavenly world.

These (Vedic) meters which are of universal form. By chanting these (Vedic) meters, which have descended from above, let's together attain immortality. May that Lord of the senses fill me with intelligence. May I become the wearer of that immortal Lord. May my body be active. May my tongue be most sweet. By the two ears may I hear much. Your intelligence covers the Brahmana portion of the Vedas. Hearing that, let me be protected.

"By spreading, I invite. Provide me always with bark-garments, shelter, cows, food, and drink. Then bring prosperity to me. Offering, together with hairy animals."

"Invoking the syllable 'Aa', i.e. auspicious expansion, may the brahmachārins (students) come to me, Offering!
Invoking the syllable 'Vi', i.e. distinguished particularity, may the brahmachārins (students) come to me, Offering!
Invoking the syllable 'Pra', i.e. with directedness and intensity, may the brahmachārins (students) come to me, Offering!
Invoking the syllable 'Da', i.e. self-control, may the brahmachārins (students) come to me, Offering!
Invoking the syllable 'Sha', i.e. tranquillity, may the brahmachārins (students) come to me, Offering!
Glory to all the people, Offering!
Let there be enhanced prosperity, Offering!
O Lord, may I enter you, Offering!
O Lord, may you enter me, Offering!
In that thousand-branched (body); O Lord, I cleanse myself in you, Offering!

Just as waters flow downward and months wear away the days, so may the brahmachārins (students), the sustainers, come to me from all directions. Offering! You are the neighbour; may your radiance never leave us; do not depart from our hearts.

The words 'bhūḥ', 'bhuvaḥ', and 'suvaḥ' are the three sacred utterances; indeed, the great sage Chamasa teaches the fourth, 'maha'. That is Brahman. He is the Ātmān. The other deities are his limbs.

"Bhūḥ" is 'this' world. "Bhuvaḥ" is the 'antarikṣa', the inner witness. "Suvaḥ" is 'that' world, (established in the vital breadth). "Mahaḥ" is the 'aditya', the sun, in which he is established. By the sun, indeed, all worlds are made great.

"Bhūḥ" is fire; "Bhuvaḥ" is wind; "Suvaḥ" is the sun; "Mahaḥ" is the moon. Indeed, by the moon all lights are magnified.

The Ṛg Veda hymns are called "Bhūḥ", the Sāma Veda chants are "Bhuvaḥ", the Yajur Veda formulas are "Suvaḥ", and "Mahaḥ" is Brahman. By Brahman, indeed, all the Vedas are exalted.

"Bhūḥ" is verily 'prāṇa', the vital breath that is inhaled; "Bhuvaḥ" is 'apānaḥ', the exhalation, or downward-life force; "Suvaḥ" is 'vyānaḥ' the life force that digests; "Mahaḥ" is food. Indeed, by food all the life-breaths are magnified.

Namely, these fourfold are the four Vyāhṛtis. Whoever knows them, he knows Brahman. All the gods bring offerings to him.

He who is in this space within the heart, is this (first) person composed of mind, who is immortal and golden. Within the palate, this (second) one hangs like a breast and is the passage of Indra. (The third one is situated) where the end of the hair turns apart. (The fourth,) indeed, pervades the skull-plates.

"Bhūḥ" abides in fire, "Bhuvaḥ" in air, "Suvaḥ" in the sun, "Maḥ" in Brahman. He attains his own sovereignty; attains lordship of the mind; lordship of speech; lordship of the eye; lordship of the ear; and lordship of the knowledge. This becomes from that.

Brahman has the body of space. Its essence is truth, the abode is breath, and its bliss is that of the mind. It is filled with peace and is immortal. Thus, the ancient and worthy ones meditate upon it.

Earth, atmosphere, sky, directions, and intermediate directions; fire, wind, sun, moon, and stars; waters, herbs, trees, space, and ego-principle — these are the elements. Now, pertaining to spiritual knowledge (adhyātmam): prāṇa, vyāna, apāna, udāna, and samāna; eye, ear, mind, speech, and skin; hide, flesh, sinews, bone, and marrow. Having arranged these, the sage declared: "All this is indeed fivefold. By the fivefold alone, the fivefold is completed."

"Om" is Brahman. "Om" is all this. With "Om" as this imitation, indeed, verily, the priests make (someone) hear, thus they make (someone) hear. With "Om" they sing the Sāman chants. With "Om" and "Sham" they recite the hymns of praise. With "Om" the Adhvaryu priest accepts the response. With "Om" the Brahmana priest initiates. With "Om" Agni permits the oblation. With "Om" the knower of Brahman, about to declare, says, "I have attained Brahman." He indeed attains Brahman.

Acquiring 'as-is knowledge', self-study, and imparting knowledge are the duties. Speech and conduct in tune with perceived 'as-is knowledge', self-study, and imparting knowledge are the duties. Meditating on such truths, worship of the venerable, self-study, and imparting knowledge are the duties. Self-control, self-study, and imparting knowledge are the duties. Engaging in tranquil activities, self-study, and imparting knowledge are the duties. Having humane conduct, self-study, and imparting knowledge are the duties. Procreation, self-study, and imparting knowledge are the duties. Providing excellent birth, self-study, and imparting knowledge are the duties. Protection of the offspring, self-study, and imparting knowledge are the duties.

Satyavacā Rāthītaraḥ, one who always speaks truth, said, "satyam", i.e. "truth". Taponityaḥ Pauruśiṣṭiḥ, one who is always engaged in austerity, said, "tapah", i.e. "austerity". Nāka Maudgalyaḥ said, "study and imparting knowledge alone". That indeed is austerity, that indeed is austerity.

"I am the essence of the tree (of worldly existence); my fame is as the mountain's summit. I got purified and got elevated by the swift horse Vājinīvasu, (i.e. the one whose wealth is horses, i.e. Lord Vishnu abiding in the Sun). Because of which I have become immortal, wealthy, radiant, wise, and anointed with nectar" - Thus is the Vedic utterance of Triśaṅku.

After reciting the Veda, the teacher instructs the student: "Speak the truth. Practice righteousness. Do not be negligent of the truth. Do not be negligent in righteousness. Do not be negligent of welfare. Do not be negligent of prosperity. Do not be negligent in study and teaching. Do not be negligent of duties to gods and ancestors."

Regard your mother as a god. Regard your father as a god. Regard your teacher as a god. Regard your guest as a god.

You should follow only those actions which are blameless, not others. Which among us are good conduct, those are to be respected by you; not the others. Whoever our superiors among the Brāhmaṇas, in their presence, you should not breathe out, i.e. be controlled and respectful.

One should give with faith; it should be given even without faith; it should be given with prosperity; it should be given with modesty; it should be given with fear (of wrongdoing); it should be given with understanding.

Now, if there should be doubt regarding your action or doubt regarding conduct, (observe) those Brāhmaṇas there who are deliberative, competent, (even if) incompetent, not harsh, desiring dharma; and you should act as they would act there. Thus we have declared now.

Among the Brāhmaṇas there who are deliberative, whether engaged or not, gentle and desirous of righteousness, as they conduct themselves among them, so should you conduct yourself among them.

This is the injunction. This is the instruction. This is the Vedic Upaniṣad. This is the command. Thus it should be meditated upon. Thus, this should be worshipped.

May Mitra bring us auspiciousness; may Varuṇa bring us auspiciousness. May Aryaman grant us auspiciousness. May Indra and Bṛhaspati bring us auspiciousness. May Lord Viṣṇu, the wide-striding, bring us auspiciousness.

Obeisance to Brahman. Obeisance to you, O Vāyu. You alone are the directly perceivable Brahman. You alone I have declared as the directly perceivable Brahman. I have declared the as-is reality. I have declared the truth. May that protect me. May that protect the speaker. May it protect me. May it protect the speaker.

oṃ, peace, peace, peace.

Om, may we be protected together. May we be nourished together. May we work together with great energy. May our study be brilliant. May we not hate each other. Om, peace, peace, peace.

Om. The knower of Brahman attains the highest. This is what is declared. Brahman is truth, knowledge, and infinite. He who knows that Brahman, which is hidden in the cave of the supreme space (the heart), he attains all desires together with the wise Brahman. Thus.

Therefore, from this Ātmān, ether (space) was produced; from ether, air; from air, fire; from fire, water; from water, earth; from earth, plants; from plants, food; from food, the person.

This person is indeed made of the essence of food. Of him only is this head; this is the right side; this is the left side; backside, as well this is established; this is the Ātmā, i.e. essence.

This verse declares: "From food, indeed, all creatures are born. All who dwell upon the earth live only by food, and at the end, they also go to it. The source of food is the eldest of beings; therefore, it is called the universal medicine. All those who worship food as Brahman attain all food. The source of food is the eldest of beings; therefore, it is called the universal medicine. From food, beings are born; by food, the born grow. Beings are what is eaten; therefore, it is called food".

Therefore, from this, which is made of the essence of food, there is another inner self, the prāṇamaya. By this, it is complete. This is indeed in the form of a person. Its person-form-ness is continuous. For it, prāṇa is the head, vyāna is the right side, apāna is the left side, space is the Ātmān, and earth is the tail and support.

This is also stated in the verse: "The gods follow the life-breath; so do humans and animals. The life-breath is truly the source of all beings, and thus it is called the giver of all life. All indeed attain life who worship the life-breath as Brahman. The life-breath is the life of all beings, and therefore it is called the giver of all life. This indeed is the bodily Ātmān, the same as the previous one."

Therefore, beyond this Prāṇamaya sheath, there is another inner essence, the Manomaya (mind-made). By that, this is complete. He is verily in the form of a person. Of him, the person-form is described. In continuity, the person-form of him, the Yajur is the head; the Ṛg is the right wing; the Sāma is the left wing; injunction is the Ātmān; and the Atharvāṅgiras is the tail, the foundation.

Here is a verse about this: "From which words turn back, not attaining the bliss of Brahman together with the mind; but the knower of the bliss of Brahman does not fear at any time. Of him, this indeed is the embodied Ātmān, who is of the previous (one)."

Therefore, beyond this mind-made (manomaya), there is another inner essence composed of knowledge (vijñānamayaḥ). By that, this is complete. He is truly of the nature of a person. His personhood is continuity. He is established having, honest interest (śraddhā) is the head, ṛta (the order) is the right wing, satyam (truth, reality) is the left wing, yoga is the essence, and greatness is the tail.

Here is a verse about this: "Knowledge extends the sacrifice; it also extends actions. All the gods worship knowledge as the eldest Brahman. If one knows knowledge as Brahman and does not become heedless, having abandoned evil in the body, he attains all desires equally. This indeed is the bodily essence of him who was of the previous (one)."

Therefore, beyond this vijñānamaya realm, there is another inner essence, the ānandamaya realm, composed of bliss. By this, it is complete. This is verily of the form of a person. Its personhood is continuous. It is established thus: the head is what is dear, the right wing is joy, the left wing is delight, its essence is bliss, and Brahma, the manifested universe, is the tail.

There is also this verse: "He indeed becomes non-existent (in the physical realm), if one knows Brahman as non-being; or if one knows Brahman as being, then they know him as existent. Of him, this is indeed the embodied Ātmān, who belongs to the former."

Now, therefore, the following questions arise: Does an ignorant person, after departing from this world, go anywhere? Or does a knower, after departing from this world, truly attain that world?

He desired, "Let me become many, let me be born." He performed austerity, and having done so, he created all this. Whatever exists here, having created it, he entered into it. Upon entering, truly, he became both being and non-being, the expressed and the unexpressed, with and without abode, knowledge and ignorance, truth and falsehood. Whatever exists here, that they say is truth.

Thus, this verse is also stated: "In the beginning, this was non-being (asat). From that, being (sat) was born. That Ātmān created itself by its own power. Therefore, it is called 'sukṛtam', i.e. well-made. What indeed is that well-made? It is 'rasa', i.e. delightful taste. Truly, he who attains that 'rasa', the delightful taste, becomes blissful. For who could breathe, who could live, if this space were not bliss? It is this that truly causes to rejoice."

When one finds the foundation of fearlessness in that which is unseen, that 'anātmya', undefined, and without abode, then he attains fearlessness. But when one creates distinction within this (i.e he is independent from this essence), then fear arises for him. That indeed is truly fear for the knower who perceives difference.

There is also this verse: "From fear of Him the wind blows, from fear the sun rises, from fear of Him fire and Indra, and Death as the fifth, run their courses."

This is an inquiry into bliss. Suppose there is a youth, a virtuous and learned student, most aspiring, most firm, most strong. For him, this entire earth filled with wealth may belong. That is one unit of human bliss. A hundred such human blisses make the one bliss of the human gandharvas, which belongs to the knower of the Veda who is not overcome by desire.

The joy of one divine gandharva equals a hundred joys of human gandharvas. That knower of Vedas who is not overcome by desire.

The bliss that is a hundredfold of the divine Gandharvas is but one bliss of the Pitṛs, the dwellers in the long-lasting worlds. That knower of Vedas who is not overcome by desire.

The hundredfold joys of the ancestors in the long-lived worlds are but one joy of those gods, born in the beginning. That knower of Vedas who is not overcome by desire.

The hundredfold joys of those gods born in the beginning are surpassed by the single joy of the gods who act, those who approach the gods by action. That knower of Vedas who is not overcome by desire.

The bliss that is a hundredfold of the karma-devas is but one bliss of the devas. That knower of Vedas who is not overcome by desire.

The hundredfold joys of the gods — such is one joy of Indra. That knower of Vedas who is not overcome by desire.

The hundredfold bliss of Indra is as one bliss of Bṛhaspati. That knower of Vedas who is not overcome by desire.

The hundredfold bliss of Bṛhaspati is but one measure of the bliss of Prajāpati. That knower of Vedas who is not overcome by desire.

The hundredfold bliss of Prajāpati is but one bliss of Brahman. That knower of Vedas who is not overcome by desire.

He who is in the person here and he who is in the sun there are one and the same. He who knows this, after departing from this world, attains the essence made of food, then the essence made of vital breath, then the essence made of mind, then the essence made of knowledge, and finally the essence made of bliss.

This verse declares: That knower of bliss of Brahman, from where words return along with the mind un-attained, does not fear from anything. Truly, such a one is not afflicted by thoughts like, 'Why did I not do good? Why did I do evil?'. He who knows thus touches both (good and evil) essentials; indeed, he alone touches both, who knows thus. Thus ends the Upanishad.

Om, may we be protected together. May we be nourished together. May we work together with great energy. May our study be brilliant. May we not hate each other. Om, peace, peace, peace.

Om. Bhrigu, the son of Varuna, approached his father Varuna and said, 'Venerable one, teach me Brahman.' To him, Varuna said: 'Food, life-breath, eye, ear, mind, and speech.' Then he said: 'That from which these beings are born, by which, being born, they live, and into which they enter at departure — seek to know that. That is Brahman.'

He practiced austerity. After performing austerity, he realized, "Food is Brahman." Indeed, it is from food that all these beings are born; by food, they live; and into food, they finally merge. Understanding this, he again approached his father Varuṇa and said, "O revered one, teach me about Brahman." Varuṇa replied, "Seek to know Brahman through austerity; austerity itself is Brahman."

He practiced austerity. Having performed austerity, he realized that "prāṇa is Brahman." Indeed, from prāṇa alone all these beings are born; by prāṇa, the born live; into prāṇa they depart and merge. Having understood this, he again approached his father Varuṇa and said, "O venerable one, teach me Brahman." To him, Varuṇa replied, "Seek to know Brahman through austerity; austerity is Brahman."

He practiced austerity. After performing austerity, he realized that "the mind is Brahman." Indeed, from the mind alone all these beings are born; by the mind they live, and into the mind they dissolve. Having understood this, he again approached his father Varuṇa and said, "O venerable one, teach me about Brahman." Varuṇa replied, "Seek to know Brahman through austerity, for austerity is Brahman."

He performed austerities. After practicing austerity, he realized that "knowledge is Brahman." Indeed, it is from knowledge alone that all these beings arise; by knowledge, having been born, they live; and into knowledge they finally merge. Having understood this, he again approached his father Varuṇa and requested, "O revered one, teach me about Brahman." Varuṇa replied, "Seek to know Brahman through austerity; austerity itself is Brahman."

He performed austerity. After practicing austerity, he realized that "Bliss is Brahman." Indeed, from bliss alone are all these beings born; by bliss they live after being born, and into bliss they depart and merge.

This is the knowledge that came from Bhṛgu and Varuṇa, established in the highest heaven. Whoever knows this stands firm. He becomes possessed of food and an eater of food. He becomes great through progeny, cattle, and spiritual brilliance. He becomes great through fame.

One should not revile food; that is the vow. The vital breath is indeed food; the body is the eater of food. In the vital breath, the body is established; in the body, the vital breath is established. Thus, this food is established in food. He who knows that this food is established in food becomes established. He becomes possessed of food and an eater of food. He becomes great by progeny, by cattle, by spiritual lustre, and great by fame.

One should never reject food; this is the vow. Water is indeed food, and light is consumed by the food. Light is established in the waters, and waters are established in the light. Thus, this food is established in food. Whoever knows this food established in food becomes established himself. He becomes possessed of food and an eater of food. He becomes great through progeny, cattle, spiritual brilliance, and fame.

One should produce much food. That is the vow. The earth indeed is food. Ether is the eater of food. In the earth, ether is established. In ether, the earth is established. Thus, this food is established in food. Whoever knows this food established in food becomes established. He becomes possessed of food and an eater of food. He becomes great through progeny, cattle, spiritual brilliance, and fame.

Let him not refuse anyone who seeks to dwell (with him). That is the vow. Therefore, by whatever means one may obtain much food, people say: “Food should be served to him.” Indeed, this is success attained by serving the mouth with regard to food; through (serving) the mouth, he succeeds in attaining the food. Indeed, for him who knows thus: middle is the success attained regarding the food for one who is middle-aged; feet is the success attained regarding the food for one who is aged.

Welfare is in speech; acquisition and preservation are in prāṇa and apāna; action is in the hands; movement is in the feet; liberation is in the anus—these are the human designations. Now the divine: satisfaction is in rain; strength is in lightning; fame is in animals; light is in the stars; progeny, immortality, and bliss are in the generative organ; all is in space.

One should meditate upon 'That' as foundation — he becomes possessed of firmness. One should meditate upon 'That' as greatness — he becomes great. One should meditate upon 'That' as mind — he becomes endowed with mind. One should meditate upon 'That' as obeisance — desires bow to him. One should meditate upon 'That' as Brahman — he becomes possessed of Brahman. One should meditate upon 'That' as the complete destruction of Brahman's enemies — by complete destruction, enemies and rivals are killed. By complete destruction, unloved hostile relatives are destroyed.

He who is present in the person here and in the sun they are one and the same. He who knows this, after departing from this world, transcends the self made of food, then the self made of vital breath, then the self made of mind, then the self made of knowledge, and then the self made of bliss. Moving about in these worlds, assuming forms at will and fulfilling desires, he remains singing this Sāman: "Hāvu, hāvu, hāvu. I am food, I am food, I am food. I am the eater of food, I am the eater of food, I am the eater of food. I am the maker of verses, I am the maker of verses, I am the maker of verses."

I am the first-born of 'ṛta', the cosmic order. Before the gods, I am the navel of immortality. Whoever gives me, he indeed gives only me to you all. I consume food, I eat the food that is eaten. I have overcome all the worlds. I am golden-lighted. Who thus knows. Thus is the Upaniṣad.