Bṛhadāraṇyaka Upaniṣad ("Great Forest Teaching") 1.3

1.3.1

dvayā ha prājāpatyā devāśvāsurāśca | tataḥ kānīyasā eva devā jyāyasā asurāsta eṣu lokeṣvaspardhanta te ha devā ūcurhantāsurānyajña udgīthenātyayāmeti

There were two kinds of descendants of Pragâpati, the Devas and the Asuras. Now the Devas were indeed the younger, the Asuras the elder ones. The Devas, who were struggling in these worlds, said: 'Well, let us overcome the Asuras at the sacrifices (the Gyotishtoma) by means of the udgîtha.'

1.3.2

te ha vācamūchustvaṃ na udgāyeti tatheti tebhyo vāgudagāyat | yo vāci bhogastaṃ devebhya āgāyadyatkalyāṇaṃ vadati tadātmane | te viduranena vai na udgātrātyeṣyantīti tamabhidrutya pāpmanāvidhyansa yaḥ sa pāpmā yadevedamapratirūpaṃ vadati sa eva sa pāpmā

They said to speech (Vâk): 'Do thou sing out for us (the udgîtha).' 'Yes,' said speech, and sang (the udgîtha). Whatever delight there is in speech, that she obtained for the Devas by singing (the three pavamânas); but that she pronounced well (in the other nine pavamânas), that was for herself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer and pierced her with evil. That evil which consists in saying what is bad, that is that evil.

1.3.3

atha ha prāṇamūcustvaṃ na udgāyeti tatheti tebhyaḥ prāṇa udagāyadyaḥ prāṇe bhogastaṃ devebhya āgāyadyatkalyāṇaṃ jighrati tadātmane te viduranena vai na udgātrātyeṣyantīti tamabhidrutya pāpmanāvidhyansa yaḥ sa papmā yadevedamapratirūpaṃ jighrati sa eva sa pāpmā

Then they (the Devas) said to breath (scent): 'Do thou sing out for us.' 'Yes,' said breath, and sang. Whatever delight there is in breath (smell), that he obtained for the Devas by singing; but that he smelled well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in smelling what is bad, that is that evil.

1.3.4

atha ha cakṣurūcustvaṃ na udgāyeti tatheti tebhyaścakṣurudagāyat | yaścakṣuṣi bhogastaṃ devebhya āgāyadyatkalyāṇaṃ paśyati tadātmane | te viduranena vai na udgātrātyeṣyantīti tamabhidrutya pāpmanāvidhyansa yaḥ sa pāpmā yadevedamapratirūpaṃ paśyati sa eva sa pāpmā

Then they said to the eye: 'Do thou sing out for us.' 'Yes,' said the eye, and sang. Whatever delight there is in the eye, that he obtained for the Devas by singing; but that he saw well, that was for himself The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in seeing what is bad, that is that evil.

1.3.5

atha ha śrotramūcustvaṃ na udgāyeti tatheti tebhvaḥ śrotramudagāyadyaḥśrotre bhogastaṃ devebhya āgāyadyatkalyāṇam̐ śṛṇoti tadātmane | te viduranena vai na udgātrātyeṣyantīti tamabhidrutya pāpmanāvidhyansa yaḥ sa pāpmā yadevedamapratirūpam̐ śṛṇoti sa eva sa pāpmā

Then they said to the ear: 'Do thou sing out for us.' 'Yes,' said the ear, and sang. Whatever delight there is in the ear, that he obtained for the Devas by singing; but that he heard well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in hearing what is bad, that is that evil.

1.3.6

atha ha mana ūcustvaṃ na udgāyeti tatheti tebhyo mana udagāyadyo manasi bhogastaṃ devebhya āgāyadyatkalyāṇam̐ saṃkalpayati tadātmane te viduranena vai na udgātrātyeṣyantīti tamabhidrutya pāpmanāvidhyansa yaḥ sa pāpmā yadevedamapratirūpam̐ saṃkalpayati sa eva sa pāpmaivamu khalvetā devatāḥ pāpmabhirupāsṛjannevamenāḥ pāpmanāvidhyan

Then they said to the mind: 'Do thou sing out for us.' 'Yes,' said the mind, and sang. Whatever delight there is in the mind, that he obtained for the Devas by singing; but that he thought well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in thinking what is bad, that is that evil.
Thus they overwhelmed these deities with evils, thus they pierced them with evil.

1.3.7

atha hemamāsanyaṃ prāṇamūcustvaṃ na udgāyeti tatheti tebhya eṣa prāṇa udagāyatte viduranena vai na udgātrātyeṣyantīti tamabhidrutya pāpmanāvivyatsansa yathāśmānamṛtvā loṣṭo vidhvam̐setaivam̐ haiva vidhvam̐ samānā viṣvañco vineśustato devā abhavanparāsurā bhavatyātmanā parāsya dviṣanbhrātṛvyo bhavati ya evaṃ veda

Then they said to the breath in the mouth: 'Do thou sing for us.' 'Yes,' said the breath, and sang. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at him and pierced him with evil. Now as a ball of earth will be scattered when hitting a stone, thus they perished, scattered in all directions. Hence the Devas rose, the Asuras fell. He who knows this, rises by his self, and the enemy who hates him falls.

1.3.8

te hocuḥ kva nu so'bhūdyo na itthamasaktetyayamāsye'ntariti so'yāsya āṅgiraso'ṅgānām̐ hi rasaḥ

Then they (the Devas) said: 'Where was he then who thus stuck to us?' It was (the breath) within the mouth (âsye 'ntar), and therefore called Ayâsya; he was the sap (rasa) of the limbs (aṅga), and therefore called Âṅgirasa.

1.3.9

sā vā eṣā devatā dūrnāma dūram̐ hyasyā mṛtyurdūram̐ ha vā asmānmṛtyurbhavati ya evaṃ veda

That deity was called Dûr, because Death was far (dûran) from it. From him who knows this, Death is far off.

1.3.10

sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyumapahatya yatrāsāṃ diśāmantastadgamayāṃcakāra tadāsāṃ pāpmano vinyadadhāttasmānna janamiyānnāntamiyānnetpāpmānaṃ mṛtyumanvavāyānīti

That deity, after having taken away the evil of those deities, viz. death, sent it to where the end of the quarters of the earth is. There he deposited their sins. Therefore let no one go to a man, let no one go to the end (of the quarters of the earth), that he may not meet there with evil, with death.

1.3.11

sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyumapahatyāthainā mṛtyumatyavahat

That deity, after having taken away the evil of those deities, viz. death, carried them beyond death.

1.3.12

sa vai vācameva prathabhāmatyavahatsā yadā mṛtyumatyamucyata so'gnirabhavatso'yamagniḥ pareṇa mṛtyumatikrānto dīpyate

He carried speech across first. When speech had become freed from death, it became (what it had been before) Agni (fire). That Agni, after having stepped beyond death, shines.

1.3.13

atha prāṇamatyavahatsa yadā mṛtyumatyamucyata sa vāyurabhavatso'yaṃ vāyuḥ pareṇa mṛtyumatikrāntaḥ pavate

Then he carried breath (scent) across. When breath had become freed from death, it became Vâyu (air). That Vâyu, after having stepped beyond death, blows.

1.3.14

atha cakṣuratyavahattadyadā mṛtyumatyamucyata sa ādityo'bhavatso'sāvādityaḥ pareṇa mṛtyumatikrāntastapati

Then he carried the eye across. When the eye had become freed from death, it became Âditya (the sun). That Âditya, after having stepped beyond death, burns.

1.3.15

atha śrotramatyavahattadyadā mṛtyumatyamucyata tā diśo'bhavam̐stā imā diśaḥ pareṇa mṛtyumatikrāntāḥ

Then he carried the ear across. When the ear had become freed from death, it became the quarters (space). These are our quarters (space), which have stepped beyond death.

1.3.16

atha mano'tyavahattadyadā mṛtyumatyamucyata sa candramā abhavatso'sau candraḥ pareṇa mṛtyumatikrānto bhātyevam̐ ha vā enameṣā devatā mṛtyumativahati ya evaṃ veda

Then he carried the mind across. When the mind had become freed from death, it became the moon (Kandramas). That moon, after having stepped beyond death, shines. Thus does that deity carry him, who knows this, across death.

1.3.17

athātmane'nnādyamāgāyadyaddhi kiṃcānnamadyate'nenaiva tadadyata iha pratitiṣṭhati

Then breath (vital), by singing, obtained for himself eatable food. For whatever food is eaten, is eaten by breath alone, and in it breath rests.
The Devas said: 'Verily, thus far, whatever food there is, thou hast by singing acquired it for thyself. Now therefore give us a share in that food.' He said: 'You there, enter into me.' They said Yes, and entered all into him. Therefore whatever food is eaten by breath, by it the other senses are satisfied.

1.3.18

te devā abruvannetāvadvā idam̐ sarvaṃ yadannaṃ tadātmana āgāsīranu no'sminnanna ābhajasveti te vai mābhisaṃviśateti tatheti tam̐ samantaṃ pariṇyaviśanta | tasmādyadanenānnamatti tenaitāstṛpyantyevam̐ ha vā enam̐ svā abhisaṃviśanti bhartā svānām̐ śreṣṭhaḥ pura etā bhavatyannādo'dhipatirya evaṃ veda ya u haivaṃvidam̐ sveṣu prati pratirbubhūṣati na haivālaṃ bhāryebhyo bhavatyatha ya evaitamanubhavati yo vaitamanu bhāryānbubhūrṣati sa haivālaṃ bhāryebhyo bhavati

If a man knows this, then his own relations come to him in the same manner; he becomes their supporter, their chief leader, their strong ruler. And if ever anyone tries to oppose one who is possessed of such knowledge among his own relatives, then he will not be able to support his own belongings. But he who follows the man who is possessed of such knowledge, and who with his permission wishes to support those whom he has to support, he indeed will be able to support his own belongings.

Then breath (vital), by singing, obtained for himself eatable food. For whatever food is eaten, is eaten by breath alone, and in it breath rests.
The Devas said: 'Verily, thus far, whatever food there is, thou hast by singing acquired it for thyself. Now therefore give us a share in that food.' He said: 'You there, enter into me.' They said Yes, and entered all into him. Therefore whatever food is eaten by breath, by it the other senses are satisfied.

1.3.19

so'yāsya āṅgiraso'ṅgānām̐ hi rasaḥ prāṇo vā aṅgānām̐ rasaḥ prāṇo hi vā aṅgānām̐ rasastasmādyasmātkasmāccāṅgātprāṇa utkrāmati tadeva tacchuṣyatyeṣa hi vā aṅgānām̐ rasaḥ

He was called Ayâsya Âṅgirasa, for he is the sap (rasa) of the limbs (aṅga). Verily, breath is the sap of the limbs. Yes, breath is the sap of the limbs. Therefore from whatever limb breath goes away, that limb withers, for breath verily is the sap of the limbs.

1.3.20

eṣa u eva bṛhaspatirvāgvai bṛhatī tasyā eṣa patistasmādu bṛhaspatiḥ

He (breath) is also Brihaspati, for speech is Brihatî (Rig-veda), and he is her lord; therefore he is Brihaspati.
2 1. He (breath) is also Brahmanaspati, for speech is Brahman (Yagur-veda), and he is her lord; therefore he is Brahmanaspati.
He (breath) is also Sâman (the Udgîtha), for speech is Sâman (Sama-veda), and that is both speech (sâ) and breath (ama). This is why Sâman is called Sâman.

1.3.21

eṣa u eva brahmaṇaspatirvāgvai brahma tasyā eṣa patistasmādu brahmaṇaspatiḥ

He (breath) is also Brihaspati, for speech is Brihatî (Rig-veda), and he is her lord; therefore he is Brihaspati.
2 1. He (breath) is also Brahmanaspati, for speech is Brahman (Yagur-veda), and he is her lord; therefore he is Brahmanaspati.
He (breath) is also Sâman (the Udgîtha), for speech is Sâman (Sama-veda), and that is both speech (sâ) and breath (ama). This is why Sâman is called Sâman.

1.3.22

eṣa u eva sāma vāgvai sāmaiṣa sā cāmaśceti tatsāmnaḥ sāmatvam | yadveva samaḥ pluṣiṇā samo maśakena samo nāgena sama ebhistribhirlokaiḥ samo'nena sarveṇa tasmādveva sāmāśnute sāmnaḥ sāyujyam̐ salokatāṃ ya evametatsāma veda

Or because he is equal (sama) to a grub, equal to a gnat, equal to an elephant, equal to these three worlds, nay, equal to this universe, therefore he is Sâman. He who thus knows this Sâman, obtains union and oneness with Sâman.

He (breath) is also Brihaspati, for speech is Brihatî (Rig-veda), and he is her lord; therefore he is Brihaspati.
2 1. He (breath) is also Brahmanaspati, for speech is Brahman (Yagur-veda), and he is her lord; therefore he is Brahmanaspati.
He (breath) is also Sâman (the Udgîtha), for speech is Sâman (Sama-veda), and that is both speech (sâ) and breath (ama). This is why Sâman is called Sâman.

1.3.23

eṣa u vā udgīthaḥ prāṇo vā utprāṇena hīdam̐ sarvasuttabdhaṃ vāgeva gīthocca gīthā ceti sa udgīthaḥ

He (breath) is Udgîtha. Breath verily is Ut, for by breath this universe is upheld (uttabdha); and speech is Gîthâ, song. And because he is ut and gîthâ, therefore he (breath) is Udgîtha.

1.3.24

taddhāpi brahmadattaścaikitāneyo rājānaṃ bhakṣayannuvācāyaṃ tvasya rājā mūrdhānaṃ vipātayatādyadito'yāsya āṅgiraso'nyenodagāyaditi vācā ca hyeva sa prāṇena codagāyaditi

And thus Brahmadatta Kaikitâneya (the grandson of Kikitâna), while taking Soma (râgan), said: 'May this Soma strike my head off, if Ayâsya Âṅgirasa sang another Udgîtha than this. He sang it indeed as speech and breath.'

1.3.25

tasya haitasya sāmno yaḥ svaṃ veda bhavati hāsya svaṃ tasya vai svara eva svaṃ tasmādārtvijyaṃ kariṣyanvāci svaramiccheta tayā vācā svarasaṃpannayārtvijyaṃ kuryāttasmādyajñe svaravantaṃ didṛkṣanta eva | atho yasya svaṃ bhavati bhavati hāsya svaṃ ya evametatsāmnaḥ svaṃ veda

He who knows what is the property of this Sâman, obtains property. Now verily its property is tone only. Therefore let a priest, who is going to perform the sacrificial work of a Sama-singer, desire that his voice may have a good tone, and let him perform the sacrifice with a voice that is in good tone. Therefore people (who want a priest) for a sacrifice, look out for one who possesses a good voice, as for one who possesses property. He who thus knows what is the property of that Sâman, obtains property.

1.3.26

tasya haitasya sāmno yaḥ suvarṇaṃ veda bhavati hāsya suvarṇaṃ tasya vai svara eva suvarṇaṃ bhavati hāsya suvarṇaṃ ya evametatsāmnaḥ suvarṇaṃveda

He who knows what is the gold of that Sâman, obtains gold. Now verily its gold. is tone only. He who thus knows what is the gold of that Sâman, obtains gold.

1.3.27

tasya haitasya sāmno yaḥ pratiṣṭhāṃ veda prati ha tiṣṭhati tasya vai vāgeva pratiṣṭhā vāci hi khalveṣa etatprāṇaḥ pratiṣṭhito gīyate'nna ityu haika āhuḥ

He who knows what is the support of that Sâman, he is supported. Now verily its support is speech only. For, as supported in speech, that breath is sung as that Sâman. Some say the support is in food.
Next follows the Abhyâroha (the ascension) of the Pavamâna verses. Verily the Prastotri begins to sing the Sâman, and when he begins, then let him (the sacrificer) recite these (three Yagus-verses):
'Lead me from the unreal to the real! Lead me from darkness to light! Lead me from death to immortality!'
Now when he says, 'Lead me from the unreal to the real,' the unreal is verily death, the real immortality. He therefore says, 'Lead me from death to immortality, make me immortal.'
When he says, 'Lead me from darkness to light,' darkness is verily death, light immortality. He therefore says, 'Lead me from death to immortality, make me immortal.'
When he says, 'Lead me from death to immortality,' there is nothing there, as it were, hidden (obscure, requiring explanation).

1.3.28

athātaḥ pavamānānāmevābhyārohaḥ sa vai khalu prastotā sāma prastauti sa yatra prastuyāttadetāni japet | asato mā sadgamaya tamaso mā jyotirgamaya mṛtyormāmṛtaṃ gamayeti sa yadāhāsato mā sadgamayeti mṛtyurvā asatsadamṛtaṃ mṛtyormāmṛtaṃ gamayāmṛtaṃ mā kurvityevaitadāha tamaso mā jyotirgamayeti mṛtyurvai tamo jyotiramṛtaṃ mṛtyormāmṛtaṃ gamayāmṛtaṃ mā kurvityevaitadāha mṛtyormāmṛtaṃ gamayeti nātra tirohitamivāsti | atha yānītarāṇi stotrāṇi teṣvātmane'nnādyamāgāyettasmādu teṣu varaṃ vṛṇīta yaṃ kāmaṃ kāmayeta tam̐ sa eṣaevaṃ vidudgātātmane vā yajamānāya vā yaṃ kāmaṃ kāmayate tamāgāyati taddhaitallokajideva na haivālokyatāyā āśāsti ya evametatsāma veda

Next come the other Stotras with which the priest may obtain food for himself by singing them. Therefore let the sacrificer, while these Stotras are being sung, ask for a boon, whatever desire he may desire. An Udgâtri priest who knows this obtains by his singing whatever desire he may desire either for himself or for the sacrificer. This (knowledge) indeed is called the conqueror of the worlds. He who thus knows this Sâman, for him there is no fear of his not being admitted to the worlds.

He who knows what is the support of that Sâman, he is supported. Now verily its support is speech only. For, as supported in speech, that breath is sung as that Sâman. Some say the support is in food.
Next follows the Abhyâroha (the ascension) of the Pavamâna verses. Verily the Prastotri begins to sing the Sâman, and when he begins, then let him (the sacrificer) recite these (three Yagus-verses):
'Lead me from the unreal to the real! Lead me from darkness to light! Lead me from death to immortality!'
Now when he says, 'Lead me from the unreal to the real,' the unreal is verily death, the real immortality. He therefore says, 'Lead me from death to immortality, make me immortal.'
When he says, 'Lead me from darkness to light,' darkness is verily death, light immortality. He therefore says, 'Lead me from death to immortality, make me immortal.'
When he says, 'Lead me from death to immortality,' there is nothing there, as it were, hidden (obscure, requiring explanation).

1.3.28.p1

iti prathamāghyāye tṛtīyaṃ brāhmaṇam

He who knows what is the support of that Sâman, he is supported. Now verily its support is speech only. For, as supported in speech, that breath is sung as that Sâman. Some say the support is in food.
Next follows the Abhyâroha (the ascension) of the Pavamâna verses. Verily the Prastotri begins to sing the Sâman, and when he begins, then let him (the sacrificer) recite these (three Yagus-verses):
'Lead me from the unreal to the real! Lead me from darkness to light! Lead me from death to immortality!'
Now when he says, 'Lead me from the unreal to the real,' the unreal is verily death, the real immortality. He therefore says, 'Lead me from death to immortality, make me immortal.'
When he says, 'Lead me from darkness to light,' darkness is verily death, light immortality. He therefore says, 'Lead me from death to immortality, make me immortal.'
When he says, 'Lead me from death to immortality,' there is nothing there, as it were, hidden (obscure, requiring explanation).