Pranavopanishat p1

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brahma ha vai brahmāṇaṃ puṣkare puṣkare sasṛje | sa khalu brahmā sṛṣṭaścintāmāpede | kenāhamekenākṣareṇa sarvāṃśca kāmān sarvāṃśca lokān sarvāṃśca devān sarvāṃśca vedān sarvāṃśca yajñān sarvāṃśca śabdān sarvāśca vyuṣṭīḥ sarvāṇi ca bhūtāni sthāvarajaṅgamānyanubhaveyamiti | sa brahmacaryamacarat | sa omityetadakṣaramapaśyat | vivarṇaṃ caturmātraṃ sarvavyāpi sarvavibhvayātayāmabrahma brāhmīṃ vyāhṛtiṃ brahmadaivataṃ tathā sarvāṃśca kāmān sarvāṃśca lokān sarvāṃśca devān sarvāṃśca vedān sarvāṃśca yajñān sarvāṃśca śabdān sarvāśca vyuṣṭīḥ sarvāṇi ca bhūtāni sthāvarajaṅgamānyanvabhavat | tasya prathamena varṇenāpasnehaścānvabhavat | tasya dvitīyena varṇena tejo jyotīṃṣyanvabhavat | tasya prathamayā svaramātrayā pṛthivīmagnimoṣadhivanaspatīnṛgvedaṃ bhūriti vyāhṛtirgāyatraṃ chandastrivṛtaṃ stomaṃ prācīṃ diśaṃ vasantamṛtuṃ vācamadhyātmaṃ jihvāṃ rasamitīndriyāṇyanvabhavat | tasya dvitīyayā svaramātrayāntarikṣaṃ vāyuṃ yajurvedaṃ bhuva iti vyāhṛtiṃ traiṣṭubhaṃ chandaḥ pañcadaśaṃ stomaṃ pratīcīṃ diśaṃ grīṣmamṛtuṃ prāṇamadhyātmaṃ nāsike gandhaghrāṇamitīndriyāṇyanvabhavat | tasya tṛtīyayā svaramātrayā divamādityaṃ sāmavedaṃ svaritivyāhṛtiṃ jāgataṃ chandaḥ saptadaśaṃstomamudīcīṃ diśaṃ varṣaṃtu jyotiradhyātmaṃ cakṣuṣī darśanamitīndriyāṇyanvabhavat | tasya vakāramātrayā yaścandramasamatharvavedaṃ nakṣatrāṇyomiti svamātmānaṃ janadityaṃgirasāmānuṣṭubhaṃ chandaḥ ekaviṃśaṃ stomaṃ dakṣiṇāṃ diśaṃ śaradamṛtuṃ mano'dhyātmaṃ jñānaṃ jñeyamitīndriyāṇyanvabhavat | tasya makāraśrutyetihāsapurāṇaṃ vākovākyagāthānārāśaṃsīrupaniṣadonuśāsamānānāmiti vṛdhatkaradruhanmahattacchamomiti vyāhṛtīḥ svaraśamyanānātantrīsvaranṛtyagītavāditrāṇyanvabhavaccaitrarathaṃ daivataṃ vaidyutaṃ jyotirbārhataṃ chandastṛṇavattrayastriṃśastomau dhruvāmūrdhvāṃ diśaṃ hemantaśiśirāvṛtū śrotramadhyātmaṃ śabdaśravaṇamitīndriyāṇyanvabhavat | saiṣaikākṣara ṛgbrahmaṇastapaso'gre prādurbabhūva | brahma vedasyātharvaṇaṃ śukramata eva mantrāḥ prādurbabhūvuḥ | sa tu khalu mantrāṇāṃ tapasā śuśrūṣānadhyāyādhyayanena yadūnaṃ ca variṣṭhaṃ ca yātayāmaṃ ca karoti | tathāpyatharvaṇaṃ tejasā pratyāpyāyayenmantrāśca māmabhimukhībhaveyurgarbhā iva mātaramabhijighāṃsuḥ parastādoṅkāraprayuktayaitayaiva tadṛcā pratyāpyāyayedeṣa yajñasya purastādyujyata eṣā paścāt sarvata etayā yajñastapate tadapyetadṛcoktaṃ--- "yā purastādyuṃjata ṛco'kṣare parame vyomanniti" | tadetadakṣaraṃ brāhmaṇo yaṃ kāmamicchet trirātropoṣitaḥ prāṅmukho vāgyato barhipyupaviśya sahasraṃ ṛca āvartayet sidhyantyasyārthāḥ sarvakarmāṇi ceti brāhmaṇam ||

Brahman indeed created Brahmā upon lotus after lotus. Being created, that Brahmā fell into contemplation: "By which single syllable might I experience all desires, all worlds, all gods, all Vedas, all sacrifices, all sounds, all splendours, and all beings, both stationary and moving?" He practiced celibate studenthood. He beheld this syllable: "Om"—colourless, having four morae, all-pervading, all-powerful, unspent Brahman, the sacred utterance of Brahman, having Brahman as its deity. And thus he experienced all desires, all worlds, all gods, all Vedas, all sacrifices, all sounds, all splendours, and all beings, stationary and moving. By its first sound, he experienced water and moisture. By its second sound, he experienced heat and lights. By its first vowel mora, he experienced the earth, fire, herbs and trees, the Ṛgveda, the sacred utterance "bhūḥ", the Gāyatrī metre, the Trivṛt stoma, the eastern quarter, the spring season, and, concerning the self: speech, the tongue, and taste as the sense organs. By its second vowel mora, he experienced the intermediate region, the wind, the Yajurveda, the sacred utterance "bhuvaḥ", the Triṣṭubh metre, the Pañcadaśa stoma, the western quarter, the summer season, and, concerning the self: breath, the nostrils, and the smelling of fragrance as the sense organs. By its third vowel mora, he experienced the sky, the sun, the Sāmaveda, the sacred utterance "svaḥ", the Jagatī metre, the Saptadaśa stoma, the northern quarter, the rainy season, and, concerning the self: light, the two eyes, and sight as the sense organs. By its [fourth] mora, [namely the letter] va, which is [the sound of] the moon, he experienced the Atharvaveda, the lunar mansions, "om" as his own self, the sacred utterance of the Aṅgirases "janat", the Anuṣṭubh metre, the Ekaviṃśa stoma, the southern quarter, the autumn season, and, concerning the self: the mind, knowledge, and the knowable as the sense organs. By the sound of its letter ma, he experienced the Itihāsa and Purāṇa, dialogic verse, narrative songs, the Upaniṣads, the sacred utterances: "anuśāsamānānām", "vṛdhat", "karat", "ruhat", "mahat", "tat", "śam", and "om", musical notes, cymbals, various stringed instruments, song, and musical instruments, the deity Caitraratha, the lightning light, the Bṛhatī metre, the Triṇava and Trayastriṃśa stomas, the fixed upper quarter, the winter and dewy seasons, and, concerning the self: the ear, sound, and hearing as the sense organs. This single-syllabled Ṛc manifested at the beginning from the austerity of Brahman. It is Brahman, the bright essence of the Atharva Veda; from this alone the mantras manifested. Whatever in the mantras becomes deficient, excessive, or stale through austerity, study, or study at improper times—yet one should reinvigorate the Atharvaṇa with splendour: "May the mantras turn their faces toward me as calves wishing to approach their mother." One should reinvigorate it from beyond with this very Ṛc combined with the syllable Om. This is joined at the beginning of the sacrifice; this at the end. On all sides, the sacrifice is heated through this. Thus it is also said in the Ṛc: "The Ṛcs that are joined at the beginning in the supreme imperishable firmament..." Therefore, whatever desire a brahmin may wish for, fasting for three nights, facing east, with restrained speech, seated upon the sacred grass, let him repeat this Ṛc a thousand times; his aims and all his rituals are accomplished. Thus says the Brāhmaṇa.