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Analysis and Update of the Taittiriya Upanishad
Analysis and Update of the Taittiriya Upanishad
Michael SostericAn analysis and update of the awesome Taittirya Upanishad
Related Papers
The Upanishads which together form Vedanta have always been an interesting study, particularly by those who cherish spirituality. Although commonly called Hindu scriptures, they never ever deal with Hinduism. They deal with the universal themes : what is Truth or Reality; what is the relation between the creation and its creator; what is the nature of the creator; how man can overcome existential problems; how man can lead a happy life without fear of death, the greatest fear. The Upanishads teach that men can be happy once they realize the Truth and their inner essence. Happiness results from Knowledge - the Knowledge of Reality. This Knowledge is different from sensory knowledge but can be attained through steadfast pursuit - through discrimination and contemplation.
Upanishads in Daily Life
Upanishads -The Bedrock of Indian Culture2007 •
The Upanishadic vision of the Ultimate Reality forms the foundation of all value systems. These value systems permeate all the cultural forms and attitudes which we have acquired in course of time. This book contains the articles on how the Upanishads have a timeless treasure of wisdom and practical guidelines waiting to become a part of our daily life. http://www.chennaimath.org/istore/product/facets-of-freedom/
Brahmavidya (The Adyar Library Bulletin)Vol. 74-75, 2010-2011
Some curious statements in the Taittirīya Brāhmaṇa2010 •
The Brāhmaṇa texts of Vedic literature are very important source books of Indian culture. Apart from being the earliest records of exegetical tradition of India , these are the rich sources of historical, mythological, religious, linguistic and literary information of an important transmission period of Indian culture. This importance is further amplified by the fact that Indian culture is unique in its multifarious and polychromatic nature. Moreover these texts contain traces of etymological tradition of India. But the tenor and approach of these are such that it is very difficult to make out any thing solid and concrete. Primarily aimed to be the manuals of sacrificial rituals, these are neither the mere practical manuals nor the mere literary interpretations of mantra-s used for sacrificial rites. Wild imagination, giving random etymologies for words and intertwining these with myths, and symbolising and de-symbolising things, images and ideas are the very nature of the Brāhmaṇa texts. Here in this paper, an attempt is made to classify and analyse some curious statements in the Taittirīya Brāhmaṇa, which, mostly occur as concluding remarks of passages dealing with some particular act in some sacrificial ritual. But one can treat them as separate statements, as these could be taken as justifying rationales behind the particular sacrificial act (It is interesting to note that the events or natural phenomena or the things observed, are presented, sometimes as the results of the particular sacrificial act).
Studies in World Christianity 5 (1999): 101-3
Wood, Ananda. 1997: From the Upanishads and Interpreting the Upanishads. New Delhi: Full CircleJournal of Art and Civilization of the orient (JACO)
Upanishads, the Source of Indian Spiritual Manifestations"Upanishads", also called "Vedanta" or "end of Veda", refers to the end of "Vedas". According to the classification of Hindu sacred works, Upanishads are supplementary writings attached to "Aranyaka". Based on Hindu traditions, the wise people and receivers of the Divine Commandments were the creators of Upanishads. These people, who were called "Caviya Satiya Sarvata", used to live deep in untouched and dark jungles of India where they meditated and studied their own self. They expressed the spiritual experiences inspired to them (by the Divine Source) and flowed within their souls, in the form of Wahdat al-Wujud (Unity of Existence), decorated them with the dressing of mysterious words, and formed them as compressed synthetic ideas. The era of jungle-life was started with the theses of "Aranyaka" and ended with Upanishads, a period which can metaphorically be called the education period in the depth of jungle. According to Max Muller's theory, Upanishads are the oral teachings of masters (morshids) to their close followers. It must be noted that most of the prominent theoretical schools in India and even in Buddhism have originated from Upanishads. With regard to the main subject in "Upanishads", the present paper tries to establish the specific spirituality, self-purification and the unique truth of the ancient India.
this work deals with an introduction to Upanisads and tries to bring out the meaning of Upanisad. And it explores on date setting and form of the Upanisad. beside this it also has accentuates the factors for bringing out the work as well as how western scholars looks it. subsequently we found some of ots teachings.
Journal of Religion and Theology
The Influence of Philosophical Upanishads’ Considerations on the Principles of Vedanta2019 •
A Companion to World Literature
"Transcending the World" in World Literature: The Upanishads2019 •
In the context of Indian classical literature, the Upanishads (Upanisads) hold a particularly important place for both those within the Hindu tradition and for scholars of early Indian religious history and literature. For many Hindus, the Upanishads are viewed as the intellectual culmination of the Vedic sacrificial tradition that preceded them and become known as veda ̄nta (lit. “end of the Veda”), texts that serve as root texts for some of the classi-cal Indian philosophical schools (darshana [dars ́ana]) that developed several centuries later. From a historical perspective, the Upanishads mark a shift away from the ritual tradition of the Vedas when newly developed notions of karma, asceticism, mental training or yoga,and moksha (moksa, “liberation”) begin to coexist and then – along with devotional (bhakti) trends – supplant the previously dominant sacrificial worldview. While many Hindus see a fundamental continuity in Vedic and Upanishadic thinking, religious and literary historians tend to see the Upanishads as having greater affinity with later Hinduism than with the earlier elite and technical ritual milieu. But even if we assume the position of the latter, it should always be remembered that the composers of the earliest Upanishads were of the same priestly families enacting and producing the Vedas; they assume its framework and validity. Along with an ideological shift, the emergence of the Upanishads also marks a significant material shift, reflecting the settling of formerly nomadic peoples in towns and cities along the Gangetic plain, where changes in material conditions can be seen in the texts themselves. In the context of “world literature,” however, the Upanishads might – at least initially – seem to be something of an uncomfortable fit. Setting aside the fact that such designations often carry preconceived notions of ethnic origin and/or modern understandings of the nation-state, the Upanishads as literature – both individually and collectively as a genre – are an amalgam rather than a unity. This is not to say that there are not certain stylistic, linguistic, and especially thematic continuities across the Upanishads which give the broader contours of a genre. There are, as I will discuss below. But it is to say that there is no single style, character, author, theme, or narrative that any single text, let alone the genre, adheres to. Rather it is a series of overlapping concerns about the nature of the cosmos, the role of the human being both within and beyond that cosmos (i.e. transcendence or liberation), and especially various conceptual strategies through which to explore these concerns that can be seen as loosely constituting a genre. If we take “world literature” as primarily designating a type of literary production that is both novel in form and content and enduring in impact and importance (whether literary, social, or religious), then the Upanishads most certainly qualify as one of the most significant contributions from the ancient subcontinent.
Analysis, Update, and Commentary
of the Taittiriya Upanishad
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1
PREFACE
Thedoc
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ni
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onoft
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r
i
y
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ni
s
ha
d.Theupda
t
ei
s
a
na
t
t
e
mptt
obr
i
ngt
hewi
s
dom a
ndpowe
roft
heUpa
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dt
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a
c
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sf
or
wa
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ot
hemode
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dbymode
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ka
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om be
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ns
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ons
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2
INTRODUCTION
TheTa
i
t
t
i
r
ī
y
aUpa
ni
s
ha
d(
तैत्ति रीय उपनि षद्)i
saVe
di
ct
e
x
t
,a
nUpa
ni
s
ha
d,wi
t
ht
hr
e
el
oos
e
l
y
r
e
l
a
t
e
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ha
pt
e
r
s
,t
heShi
k
s
ā Va
l
l
ī
,t
heBr
a
hā
ma
ndaVa
l
l
ī
,a
ndt
heBhr
g
uVa
l
l
ī
. Ea
c
hoft
het
hr
e
e
c
ha
pt
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r
si
nt
hi
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ha
di
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ok
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nt
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r
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la
nuv
āk
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,
ut
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ors
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t
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ons
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Va
l
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ns
me
di
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i
na
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a
ntorv
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ne
,a
nds
ot
he
s
ec
ha
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e
r
sa
r
e
,pr
e
s
uma
bl
y
,me
di
c
i
na
li
ns
t
r
uc
t
i
onsde
s
i
g
ne
dt
o
he
l
py
ouhe
a
la
ndc
onne
c
t
,ors
t
a
yhe
a
l
t
hya
ndc
onne
c
t
.Thi
sTa
i
t
t
i
r
i
y
aUpa
ni
s
ha
di
sapr
i
ma
r
y
(
muk
hy
a
)Upa
ni
s
ha
d,
a
ndaBl
a
c
kUpa
ni
s
ha
d,
c
ompos
e
da
ppr
ox
i
ma
t
e
l
y6t
hc
e
nt
ur
yB.
C.
TheShi
k
s
ā Va
l
l
ī
,
s
e
c
t
i
on/
c
ha
pt
e
rone
,
i
sami
x
e
dba
gofi
de
a
s
,
butt
he
ya
l
ls
e
e
mt
oc
e
nt
e
ra
r
ound
t
het
he
or
ya
ndpr
a
c
t
i
c
eofc
onne
c
t
i
on.Li
k
ea
l
lUpa
ni
s
ha
ds
,i
ts
t
a
r
t
swi
t
ha
na
ffir
ma
t
i
on,t
hi
sonea
r
e
que
s
tf
ordi
v
i
nea
s
s
i
s
t
a
nc
ea
ndg
oodf
or
t
une
.
I
tc
ont
i
nue
swi
t
hs
omei
ns
t
r
uc
t
i
o
no
nt
h
ep
r
o
p
e
rus
eo
f
Aumi
nme
di
t
a
t
i
on,
a
ffir
ma
t
i
on,
a
ndma
ni
f
e
s
t
a
t
i
on(
2
3
)
,awo
r
l
dt
e
a
c
h
e
r
sa
ffir
ma
t
i
o
n(
4
)
,a
ne
x
t
r
e
me
l
y
t
e
r
s
es
e
c
t
i
on on t
he Unf
ol
di
ng ofCons
c
i
ous
ne
s
s
/
e
ma
na
t
i
on ofc
r
e
a
t
i
on (
5
)
,a
nd c
o
nne
c
t
i
o
n
v
i
s
ua
l
i
z
a
t
i
o
n(
6)
,as
t
a
t
e
me
ntc
onc
e
r
ni
ngt
hefiv
e
f
ol
d na
t
ur
eofphy
s
i
c
a
lc
r
e
a
t
i
on (
7
)
,a
not
he
r
s
t
a
t
e
me
ntont
hei
mpor
t
a
nc
eofAum (
8
)
,a
na
dmoni
s
he
st
oRi
g
htAc
t
i
on(
9)
,ape
r
s
ona
lc
onne
c
t
i
on
a
ne
c
dot
e(
1
0)
,a
ne
x
t
or
t
i
ona
t
et
os
t
ude
nt
st
ha
tt
he
ya
c
ti
na
na
l
i
g
ne
df
a
s
hi
on(
1
1
)
,a
ndac
l
os
i
ng
a
ffir
ma
t
i
on(
1
2
)
.
TheBr
a
hā
ma
ndaVa
l
l
īi
sadi
s
c
us
s
i
onoft
he“
fiv
e
f
ol
dna
t
ur
e
”oft
hephy
s
i
c
a
luni
ta
ndhow t
o
a
l
i
g
na
l
lt
hev
a
r
i
ousbodi
l
ys
y
s
t
e
msi
nor
de
rt
oe
x
pe
r
i
e
nc
ef
ul
lc
onne
c
t
i
ona
ndbl
i
s
s
.Thi
sv
i
nei
s
f
a
mous
l
yt
hes
our
c
eoft
hec
onc
e
ptoft
hei
de
aoft
he“
fiv
ek
os
ha
s
,
”orfiv
e
bodi
e
s
,butc
ur
i
ous
l
y
,
t
he
wor
dk
os
hadoe
snota
ppe
a
ri
nt
het
e
x
t
.Thec
onc
e
pt
sus
e
da
r
er
a
t
he
rmor
enua
nc
e
dt
ha
nt
ha
t
.Thi
s
i
ns
t
r
uc
t
i
on,t
heBr
a
hā
ma
ndav
i
ne
,i
nc
l
ude
ss
t
a
t
e
me
nt
sa
b
o
utt
h
ei
mp
o
r
t
a
nc
eo
ff
o
o
d(
2
)
,a
nda
l
s
o
i
ns
t
r
uc
t
i
on on how t
hebodi
l
ys
e
l
fi
sma
deofup t
he a
nna
ma
y
āt
ma(
s
e
l
fma
deup off
ood)
,
pr
āna
ma
y
āt
ma
n(
s
e
l
fma
deupofbr
e
a
t
horl
i
f
ee
ne
r
g
i
e
s
)
,ma
noma
y
āt
ma(
s
e
l
fma
deupofmi
nd)
,
v
i
j
na
mayātman (self made up of intelligence or intellect), and finally the anandamayātman, which is
3
the self that is made up of bliss. After this there is a Five-fold nature of physical creation; five-fold
aspect of the bodily self (3-5). After this, there are some terse cosmological statements (6-7) on the
difference between existence and non-existence, or The Fabric before the Unfolding starts, and the
Fabric after The Unfolding starts, how Brahman first creates and then enters into its creation at all
levels, thus making real all that there is (6). The teaching continues with a statement that one who
understand and connects becomes fearless and filled with bliss (7), some statements on designed to
convey just how freaking awesome the pure bliss of Brahman is (8), and finally, some obtuse
statements on the alignment that naturally occurs when you connect.
The Bhr
g
uVa
l
l
īi
sas
t
or
ya
boutaf
a
t
he
rt
e
a
c
hi
nghi
ss
ona
boutTheFa
br
i
c(
i
.
e
.Br
a
hma
n)
,
3
s
pe
c
i
fic
a
l
l
yt
ha
ta
l
lt
hi
ng
sa
r
ea
ne
ma
na
t
i
onofBr
a
hma
.
Thi
sa
ne
c
dot
ec
onfir
mst
het
e
a
c
hi
ng
si
nt
he
pr
e
v
i
ousc
ha
pt
e
r(
Br
a
hmā
ndaVa
l
l
i
)c
onc
e
r
ni
ngt
hefiv
e
f
ol
dna
t
ur
eoft
hi
ng
s
.Aswe
l
l
,i
tpr
ov
i
de
s
f
a
t
he
r
l
ya
dv
i
c
eont
hes
i
g
ni
fic
a
nc
ea
ndi
mpor
t
a
nc
eoff
ooda
nds
ha
r
i
ng
.Aswi
t
ha
l
lUpa
ni
s
ha
ds
,t
he
t
e
a
c
hi
ng
se
ndswi
t
ha
na
ffir
ma
t
i
onf
orpr
os
pe
r
i
t
y
,
wi
s
dom,
c
onne
c
t
i
on,
pe
a
c
e
,
a
nds
oon.
Fi
na
l
l
y
,i
ti
si
nt
e
r
e
s
t
i
ngt
ha
tt
houg
ht
hi
sUpa
ni
s
ha
d,i
n pa
r
t
i
c
ul
a
rt
heBr
a
hmā
ndaVa
l
l
i
,i
s
c
ons
i
de
r
e
dt
hes
our
c
eoft
hev
e
di
c
,
“
fiv
e
k
os
ha
s
”t
e
a
c
hi
ng
s
,
t
hewor
dk
os
ha(
body
)doe
snots
e
e
mt
o
bepr
e
s
e
nti
nt
hi
st
e
x
t
.The
r
ei
snot
a
l
ka
boutt
hef
oodbody
,ort
hemi
ndbody
,ort
hebl
i
s
sbody
.
I
ns
t
e
a
d,t
he
r
ei
sadi
s
c
us
s
i
onoft
hes
e
l
fma
deoff
ood(
a
nna
ma
y
āt
ma
)
,t
hes
e
l
fma
deofmi
nd
(
ma
noma
y
āt
ma
)
,t
he s
e
l
fma
de ofl
i
f
e(
pr
āna
ma
y
āt
ma
n)
,t
he s
e
l
fma
de up ofi
nt
e
l
l
i
g
e
nc
e
(
v
i
j
na
mayātman) a
ndt
hes
e
l
fma
deofbl
i
s
s(
a
na
nda
ma
y
ātman),i
nt
owhi
c
hBr
a
hma
n(
i
.
.
e
.
,Spi
r
i
t
ua
l
Eg
o)fina
l
l
ye
nt
e
r
s
.
I
ts
e
e
msi
mpor
t
a
nt
.
Thei
de
aofas
e
l
fma
deoff
ood,
orabodi
l
ye
g
oma
deoff
ood)
,
i
squi
t
edi
ffe
r
e
ntf
r
om t
henot
i
onofabodyma
deoff
ood.I
twoul
dbei
nt
e
r
e
s
t
i
ngt
ok
nowe
x
a
c
t
l
y
whe
nt
hes
e
e
mi
ng
l
ye
r
r
one
ousnot
i
onofk
os
ha
swa
sa
t
t
a
c
he
dt
ot
hi
sUpa
ni
s
ha
d.
3 Se
eBOLI
GHT
4
SECTION ONE: LP VERSION
5
The Theory and Practice of Connection (Shiksaa Valli)4
1. Opening Affirmation5
Ma
yMi
t
r
abr
i
ngusg
oodf
or
t
une
.
Ma
yVa
r
unabr
i
ngusg
oodf
or
t
une
.
Ma
yAr
y
a
ma
nbr
i
ngusg
oodf
or
t
une
.
Ma
yI
ndr
aa
ndBr
i
ha
s
pa
t
i
br
i
ngusg
oodf
or
t
une
.
Ma
yVi
s
hnuofwi
des
t
r
i
de
sbr
i
ngusg
oodf
or
t
une
.
Ig
i
v
ehonort
oBr
a
hma
n.
Ig
i
v
ehonort
oy
ou,
OVā
y
u.
Youa
r
ei
nde
e
dBr
a
hma
nma
ni
f
e
s
t
.
Ofy
ou,
t
hema
ni
f
e
s
tBr
a
hma
n,
Iwi
l
l
s
pe
a
k
.
Iwi
l
l
s
pe
a
kwha
ti
sr
i
g
ht
.
Iwi
l
l
s
pe
a
kwha
ti
st
r
ue
.
Ma
yt
ha
tpr
ot
e
c
tme
.
Ma
yt
ha
tpr
ot
e
c
tt
hes
pe
a
k
e
r
.
4 AVa
l
l
i
(
वल्ली)l
i
t
e
r
a
l
l
yme
a
nsame
di
c
i
na
lv
i
ne
l
i
k
ec
l
i
mbi
ngpl
a
ntt
ha
tg
r
owsi
nde
pe
nde
nt
l
y
,
y
e
ti
s
a
t
t
a
c
he
dt
oama
i
nt
r
e
e
.
Shi
k
s
a(
शि क्षा)i
s“
i
ns
t
r
uc
t
i
on.
”I
st
hi
st
he
name
di
c
i
na
l
/
g
r
oundi
ng
i
ns
t
r
uc
t
i
on?
5 Li
k
ea
l
l
Upa
ni
s
ha
ds
,
t
hec
ha
pt
e
rs
t
a
r
t
swi
t
ha
na
ffir
ma
t
i
on/
i
nv
oc
a
t
i
on/
i
nt
e
nts
t
a
t
e
me
ntofs
ome
s
or
t
.
Thi
soner
e
que
s
t
sf
or
t
une
,
t
hepowe
rt
os
pe
a
kt
het
r
ut
h,
a
ndpr
ot
e
c
t
i
on,
pr
e
s
uma
bl
ybe
c
a
us
e
e
v
e
nba
c
kt
he
n,
s
pe
a
k
i
ngt
het
r
ut
hmi
g
htha
v
eg
ot
t
e
ny
oui
nt
ot
r
oubl
e
.
6
2. On the Power of Aum
Toda
y
,
Iwi
l
l
t
e
a
c
hy
ouhowt
ous
et
hepowe
r
f
ul
s
y
mbol
AUM t
oa
wa
k
e
n,
a
c
t
i
v
a
t
e
,
a
s
c
e
nd,
a
nd
c
onne
c
t
.
3. Contemplating Aum to Empower Manifestation6
1
.
Tog
e
t
he
r
,
wewi
l
l
us
et
hewor
dAum t
oc
onne
c
ta
nde
x
pe
r
i
e
nc
et
hes
pl
e
ndora
ndpowe
rofThe
Fa
br
i
cofCons
c
i
ous
ne
s
s(
i
.
e
.
,
God/
Al
l
a
h/
Ta
o/
Br
a
hma
n)
.
Tog
e
t
he
r
,
wewi
l
l
r
e
c
i
t
et
hes
a
c
r
e
ds
y
l
l
a
bl
e
Aum f
ourt
i
me
s
,
t
oe
mpowe
rma
ni
f
e
s
t
a
t
i
ona
ndbr
i
ngpr
os
pe
r
i
t
y
,
pe
a
c
e
,
a
ndCons
c
i
ous
ne
s
st
ot
he
i
ndi
v
i
dua
l
s
e
l
f
,
a
ndt
hewor
l
da
tl
a
r
g
e
.
Asy
ous
l
owl
yr
e
c
i
t
et
hi
swor
df
ourt
i
me
s
,
br
e
a
ki
ti
nt
of
ours
e
c
t
i
ons
,
t
hefir
s
t“
a
h,
”t
hes
e
c
ond“
oh”
,
t
het
hi
r
d“
mmm”a
ndt
hef
our
t
ht
hefina
l
e
x
ha
l
a
t
i
on.
2
.
Asy
ous
a
yi
tt
hefir
s
tt
i
me
,
t
hi
nkofa
ndv
i
s
ua
l
i
z
ec
r
e
a
t
i
onma
ni
f
e
s
t
i
ngi
nf
ours
t
a
g
e
s
,
a
ndv
i
s
ua
l
i
z
e
e
a
c
hs
t
a
g
ea
sy
ous
a
yt
heAum.
Thefir
s
ts
t
a
g
ei
st
hei
mma
t
e
r
i
a
l
Fa
br
i
cofpur
ec
ons
c
i
ous
ne
s
s
,
bl
i
s
s
,
a
ndt
houg
ht(
a
h)
.
Thes
e
c
onds
t
a
g
ei
st
hebi
gba
ng(
oh)
.
Thet
hi
r
ds
t
a
g
ei
st
hee
x
pa
ns
i
onofs
pa
c
ea
nd
t
i
me(
mm)
.
Thef
our
t
hs
t
a
g
ei
st
hec
r
e
a
t
i
onofs
t
a
r
s(
e
x
ha
l
e
)
.
3
.
Asy
ous
a
yi
tt
hes
e
c
ondt
i
me
,
t
hi
nkofa
ndv
i
s
ua
l
i
z
et
hes
ol
a
rs
y
s
t
e
m ma
ni
f
e
s
t
i
ngi
nf
ours
t
a
g
e
s
.
Thefir
s
ts
t
a
g
ei
st
hef
or
ma
t
i
onoft
hes
un(
a
h)
,
t
hes
e
c
onds
t
a
g
ei
st
hef
or
ma
t
i
onofe
a
r
t
ha
ndt
he
pl
a
ne
t
s(
oh)
,
t
het
hi
r
ds
t
a
g
ei
st
hef
or
ma
t
i
onofwa
t
e
rons
ui
t
a
bl
ewor
l
ds(
mm)
,
a
ndt
hef
our
t
hi
st
he
l
i
g
ht
ni
ngs
t
r
i
k
et
ha
tc
r
e
a
t
e
st
hefir
s
tl
i
f
e(
e
x
ha
l
e
)
.
6 Thi
si
sac
onne
c
t
i
onv
i
s
ua
l
i
z
a
t
i
on,
us
i
ngt
heAum t
ohe
l
pe
mpowe
ra
nds
t
r
e
ng
t
he
nt
he
v
i
s
ua
l
i
z
a
t
i
ona
ndc
onne
c
t
i
on.
Thi
sv
i
s
ua
l
i
z
a
t
i
onus
e
saf
our
s
t
a
g
ec
onc
e
pt
ua
l
i
z
a
t
i
onofe
ma
na
t
i
on.
Thi
st
he
or
yi
sdi
s
c
us
s
e
dl
a
t
e
ri
nt
hes
a
mec
ha
pt
e
r
.
Fort
heLPt
a
k
eont
hi
s
,
s
e
et
heBOLI
GHT.
7
Asy
ous
a
yi
tt
het
hi
r
dt
i
me
,
t
hi
nkofa
ndv
i
s
ua
l
i
z
el
i
f
ee
me
r
g
i
ngi
nf
ours
t
a
g
e
s
.
Fi
r
s
tt
he
r
ei
st
he
pr
ot
oz
oi
cs
oup(
a
h)
.
The
n,
t
hefis
he
me
r
g
e(
oh)
.
The
nc
ome
sl
i
f
eonl
a
nd(
mm)
.
Fi
na
l
l
y
,
t
hehuma
n
f
or
mi
se
v
ol
v
e
d(
e
x
ha
l
e
)
.
4
.
Asy
ous
a
yi
tf
ort
hef
our
t
ht
i
me
,
t
hi
nkofa
ndv
i
s
ua
l
i
z
ey
our
s
e
l
fc
onne
c
t
i
ngi
nf
ours
t
a
g
e
s
.
Thefir
s
t
s
t
a
g
eoc
c
ur
sa
sy
ouhe
a
rt
hewor
dsoft
het
e
a
c
he
r(
a
h)
,
t
hes
e
c
onda
sy
our
e
c
e
i
v
ea
ndunde
r
s
t
a
ndt
he
me
s
s
a
g
e
(
oh)
,
t
het
hi
r
di
st
hek
nowl
e
dg
et
ha
tbl
os
s
omsl
i
k
eal
i
g
hti
ns
i
de(
mm)
,
a
ndt
hef
our
t
hi
st
he
c
ompl
e
t
i
onofc
onne
c
t
i
on(
e
x
ha
l
e
)
.
Att
hee
ndoft
hes
e
que
nc
e
,
v
i
s
ua
l
i
z
e
/
i
nt
e
ndt
ha
twhi
c
hy
ouwi
s
h,
byt
hepowe
rofCons
c
i
ous
ne
s
s
,
t
o
ma
ni
f
e
s
t
.
5
.
I
fy
ouunde
r
s
t
a
ndt
he
s
es
e
que
nc
e
sofc
r
e
a
t
i
on,
y
ouwi
l
l
c
onne
c
twi
t
ht
hepowe
ra
ndbl
i
s
sofThe
Fa
br
i
c(
God/
Al
l
a
h/
Ta
o/
Br
a
hma
n)
,
y
ouri
nt
e
ntwi
l
l
be
a
rf
r
ui
t
,
a
ndy
ouwi
l
l
ha
v
eha
v
epowe
rov
e
rt
he
phy
s
i
c
a
l
wor
l
d.
4. A World Teacher’s Affirmation7
1
.
Ma
yCons
c
i
ous
ne
s
sfil
l
mewi
t
hwi
s
dom.
Ma
yIbet
hebe
a
r
e
rofi
mmor
t
a
l
i
t
y
.
Ma
ymybodybe
he
a
l
t
hya
ndf
ul
l
ofl
i
f
e
.
Ma
ymywor
dsbek
i
nda
ndc
ompa
s
s
i
ona
t
e
.
Ma
yIbee
v
e
robs
e
r
v
a
nta
nd
a
t
t
e
nt
i
v
e
.
2
.
Ma
yf
or
t
unebr
i
ngmepr
os
pe
r
i
t
y
,
c
l
ot
hs
,
f
ood,
dr
i
nk
,
a
ndac
omf
or
t
a
bl
epl
a
c
et
os
i
t
.
Ma
ys
t
ude
nt
s
s
e
e
k
i
ngs
a
c
r
e
dk
nowl
e
dg
efindme
.
Ma
ys
t
ude
nt
sc
omef
r
om a
l
l
ov
e
r
.
Ma
ys
t
ude
nt
sc
omet
ome
pr
e
pa
r
e
d,
r
e
s
pe
c
t
f
ul
,
pe
a
c
e
f
ul
,
a
ndoft
r
a
nqui
l
mi
nd.
Ma
ys
t
ude
nt
sl
e
a
r
na
ndunde
r
s
t
a
ndwha
tIt
e
a
c
h.
7 Thet
e
a
c
he
r
’
sa
ffir
ma
t
i
onoc
c
ur
she
r
epr
e
s
uma
bl
ybe
c
a
us
ef
ol
l
owi
ngt
hi
s
,
t
het
e
a
c
he
rdi
v
e
sde
e
p
i
nt
oa
na
na
l
y
s
i
sofTheUnf
ol
di
ng
,
s
omet
he
or
e
t
i
c
a
l
c
omme
nt
sonc
onne
c
t
i
on,
a
ndt
hei
mpor
t
a
nc
e
ofc
ha
nt
i
ng“
a
um”a
sac
onne
c
t
i
onpr
a
c
t
i
c
e
.
Youc
oul
dofc
our
s
eus
et
hi
sa
ny
t
i
me
.
8
3
.
Ma
yIbe
c
omef
a
mous
.
Ma
yIbemor
ef
a
moust
ha
ne
v
e
nt
hemos
twe
a
l
t
hyonEa
r
t
h.
Ma
yIc
onne
c
t
wi
t
ht
hewi
s
dom a
ndk
nowl
e
dg
eofCons
c
i
ous
ne
s
s
.
Ma
ymymi
ndbepur
i
fie
da
ndwhol
e
.
Ma
yt
he
Tr
ut
hber
e
v
e
a
l
e
dt
ome
.
Ma
yIunde
r
s
t
a
ndi
t
.
Ma
yIr
e
v
e
a
l
i
t
.
Ma
yIs
e
e
kr
e
f
ug
ei
ni
t
.
Ma
yIbeone
wi
t
ht
heg
l
or
i
ousFa
br
i
c
.
5. The Four-Stage Unfolding of Consciousness8
1
.
TheFa
br
i
cofCons
c
i
ous
ne
s
sc
ont
a
i
nse
v
e
r
y
t
hi
nga
ndf
r
om i
ta
l
l
t
hi
ng
se
me
r
g
e
.
TheFa
br
i
cof
Cons
c
i
ous
ne
s
si
sf
ul
l
ofa
l
l
t
hi
ng
s
,
i
nc
l
udi
ngt
hemona
di
cSe
l
f(
a
t
ma
n)
.Al
l
ofphy
s
i
c
a
l
c
r
e
a
t
i
on
ma
ni
f
e
s
t
sa
st
hepr
oduc
t
i
v
ea
ndwi
l
l
f
ul
i
nt
e
ntofAt
ma
n.
Al
l
c
r
e
a
t
i
oni
sa
ne
ma
na
t
i
onf
r
om TheFa
br
i
c
ofCons
c
i
ous
ne
s
s
.
Thepr
onunc
i
a
t
i
onofAum r
e
fle
c
t
st
hef
ours
t
a
g
e
sofe
ma
na
t
i
on,
a
saf
unc
t
i
onof
wi
l
l
f
ul
i
nt
e
nt
.
2
.
Fr
om t
hepr
oduc
t
i
v
ei
nt
e
ntofAt
ma
n,
whi
c
hs
hi
ne
sl
i
k
eaSuni
nt
heFa
br
i
c
,
c
ome
st
houg
ht
,
l
i
g
ht
,
e
ne
r
g
y
,
a
ndfina
l
l
yphy
s
i
c
a
l
ma
t
t
e
r
.
3
.
Wi
t
ht
hec
r
e
a
t
i
onofphy
s
i
c
a
l
ma
t
t
e
rc
ome
sf
ood,
a
ndf
r
om f
oodc
ome
st
hebody
,
t
hel
i
f
ef
unc
t
i
ons
oft
hebody
,
t
hee
me
r
g
e
ntBodi
l
yEg
o,
a
ndt
hebl
i
s
s
f
ul
c
onne
c
t
i
ont
oSe
l
f
.
4
.
Ands
oon,
a
ndi
nf
our
s
,
doe
sCons
c
i
ous
ne
s
sunf
ol
da
ndc
r
e
a
t
i
onma
ni
f
e
s
t
.
I
fy
ouk
nowt
hi
s
,
y
ou
k
nowTheFa
br
i
c(
God/
Al
l
a
h/
Ta
o/
Br
a
hma
n)
.
8Thi
ss
e
c
t
i
oni
saba
s
i
cr
e
mi
nde
roft
hef
ourf
ol
dUnf
ol
di
ngofCons
c
i
ous
ne
s
s
.Wec
a
nonl
y
a
s
s
umet
ha
tt
hi
ss
e
c
t
i
oni
si
nt
e
nde
dt
of
unc
t
i
onl
i
k
eaCol
e
’
snot
e
sf
orat
e
a
c
he
rf
a
mi
l
i
a
rwi
t
h
c
os
mol
og
y
,s
i
nc
et
heor
i
g
i
na
lt
r
a
ns
l
a
t
i
oni
st
e
r
s
ea
nd,a
sac
ons
e
que
nc
e
,c
onf
us
i
ngt
os
t
ude
nt
s
.I
’
v
e
t
a
k
e
nl
i
be
r
t
i
e
sa
ndupda
t
e
di
tt
os
y
nc
r
e
t
i
cLPc
os
mol
og
y
,a
sout
l
i
ne
di
nt
heBOLI
GHT.Buts
t
i
l
l
,i
t
’
s
onl
yaquef
ordi
s
c
us
s
i
on.
I
nt
hi
sc
a
s
et
hef
ourf
ol
dmy
s
t
i
c
a
lut
t
e
r
a
nc
e
sc
or
r
e
s
pondt
ot
het
hea
i
r
,
fir
e
,
wa
t
e
r
,
a
nde
a
r
t
hs
t
a
g
e
soft
heUnf
ol
di
ngofCons
c
i
ous
ne
s
s
.
9
6. Connecting to The Fabric9
1
.
The
r
ei
sapl
a
c
ei
nourhe
a
r
twhe
r
ey
ourSpi
r
i
t
ua
l
Eg
odwe
l
l
s
.
Thi
nka
boutt
ha
tpl
a
c
e
.
The
n,
t
hi
nk
a
boutwhe
r
ey
ourt
ons
i
l
sa
r
e
.
Vi
s
ua
l
i
z
eac
onne
c
t
i
on,
apowe
r
f
ul
be
a
m ofe
ne
r
g
y
/
l
i
g
ht
,
be
t
we
e
ny
our
he
a
r
tc
e
nt
e
r
,
t
hr
oug
hy
ourt
ons
i
l
s
,
a
ndoutupt
hr
oug
ht
het
opofy
ourhe
a
d.
Bydoi
ngs
oy
ouwi
l
l
be
ma
k
i
ngac
onne
c
t
i
on.
Bys
odoi
ngy
ouwi
l
l
bei
nv
i
t
i
ngy
ours
pi
r
i
t
ua
l
e
g
ot
oma
ni
f
e
s
ta
nde
x
pr
e
s
st
he
f
ul
l
t
r
ut
h,
l
i
g
ht
,
powe
r
,
pe
a
c
e
,
a
ndpl
a
y
f
ul
bl
i
s
sofBr
a
hma
n.
Whe
ny
oua
r
ef
ul
l
yc
onne
c
t
e
d,
s
e
l
fwi
l
l
me
r
g
ewi
t
hSe
l
f
,
a
ndSe
l
fwi
l
l
ha
v
ec
ont
r
ol
oft
hebody
,
mi
nd,
s
pe
e
d,
s
i
g
ht
,
he
a
r
i
ng
,
a
nds
oon,
oft
hephy
s
i
c
a
l
body
.
7. The Fivefold Nature of the World and the Individual10
s
i
c
a
l
uni
v
e
r
s
e
,
t
hei
na
ni
ma
t
ephy
s
i
c
a
l
wor
l
dofbodi
e
s
,
t
r
e
e
s
,
he
r
bs
,
pl
a
ne
t
s
,
s
t
a
r
s
,
a
nd
Thephy
c
ons
t
e
l
l
a
t
i
ons
,
t
hea
ni
ma
t
e
dphy
s
i
c
a
lbody
,
a
ndi
t
sphy
s
i
c
a
l
a
ndme
nt
a
l
s
t
r
uc
t
ur
e
s
,a
l
l
ha
v
eafiv
e
f
ol
d
de
ma
r
c
a
t
i
on.
9 Thi
si
sa
na
l
t
e
r
na
t
i
v
ec
onne
c
t
i
onv
i
s
ua
l
i
z
a
t
i
on.
I
nt
heor
i
g
i
na
l
,
as
e
toff
ourSa
ns
k
r
i
twor
dsi
sus
e
d
(
bhu,
bhv
a
h,
s
uv
a
h,
ma
ha
)t
or
e
pr
e
s
e
ntt
hef
ours
t
a
g
e
sofe
ma
na
t
i
on.
The
s
ea
r
el
e
s
sme
a
ni
ng
f
ul
i
n
Eng
l
i
s
ht
ha
nAum a
nds
ohe
r
eIj
us
tr
e
pl
a
c
et
heor
i
g
i
na
l
wi
t
hav
i
s
ua
l
i
z
a
t
i
onofs
i
mi
l
a
ri
nt
e
nt
,
us
i
ngAum i
ns
t
e
a
d.
1
0Thi
ss
e
c
t
i
oni
nt
r
oduc
e
sas
c
he
ma
t
af
orunde
r
s
t
a
ndi
ngt
hephy
s
i
c
a
l
wor
l
d,
s
ug
g
e
s
t
i
ngt
ha
tt
hea
l
l
phy
s
i
c
a
l
ma
t
t
e
r
,
whe
t
he
ra
l
i
v
eornot
,
ha
safiv
e
f
ol
dde
ma
r
c
a
t
i
on.
Thi
ss
e
c
t
i
onj
us
tme
nt
i
onsi
t
,
a
ndpr
ov
i
de
snome
a
ni
ng
f
ul
de
t
a
i
l
.
Thet
he
or
yhe
r
ei
sde
v
e
l
ope
di
nt
hes
e
c
ondc
ha
pt
e
roft
he
Ta
i
i
t
i
r
i
y
aUpa
ni
s
ha
d,
t
hebr
a
hmā
na
ndaVa
l
l
i
orBl
i
s
sofBr
a
hma
nv
i
ne
,
whe
r
ei
ti
sa
ppl
i
e
dt
ot
he
phy
s
i
c
a
l
bodyi
nt
hes
ug
g
e
s
t
i
ont
ha
tt
hebodyi
sma
deofupfiv
ek
os
ha
sorc
ont
a
i
ne
r
s
.
1
0
8. The Importance of the Contemplation of Aum11
Aum r
e
pr
e
s
e
nt
sBr
a
hma
n.
Aum r
e
pr
e
s
e
nt
st
hephy
s
i
c
a
l
uni
v
e
r
s
e
.
Aum i
sapowe
r
f
ul
a
ffir
ma
t
i
on.
You
c
a
ns
e
ehowpowe
r
f
ul
t
hes
y
mbol
Aum i
s
,
e
s
pe
c
i
a
l
l
ywhe
nus
e
da
saf
our
s
t
a
g
ev
i
s
ua
l
i
z
a
t
i
onof
e
ma
na
t
i
on,
orafiv
es
t
a
g
e
dv
i
s
ua
l
i
z
a
t
i
onofma
ni
f
e
s
t
a
t
i
on.
Thi
si
swhyi
ti
sus
e
da
tt
hes
t
a
r
tofa
l
l
a
c
t
i
v
i
t
i
e
swhi
c
hy
ouwi
s
ht
oma
r
koffa
ss
a
c
r
e
d.
Whe
ny
our
e
c
i
t
et
hes
y
mbol
Aum,
y
oua
r
es
i
g
na
l
l
i
ng
y
ourde
s
i
r
et
oi
ni
t
i
a
t
eapur
ea
ndf
ul
l
ye
mpowe
r
e
dc
onne
c
t
i
ont
oTheFa
br
i
c(
Br
a
hma
n)
.
Toc
onne
c
t
,
r
e
c
i
t
et
hewor
dAum a
ndt
hi
nk
,
“
Ma
yIma
k
eapur
ea
ndpowe
r
f
ul
c
onne
c
t
i
ont
oCons
c
i
ous
ne
s
s
.
”As
y
ouwi
s
hf
ora
ndma
k
et
hi
sr
e
que
s
t
,
s
oa
r
ey
oua
ut
oma
t
i
c
a
l
l
yc
onne
c
t
e
d.
9. Right Action and Spiritual Study12
I
fy
ouwa
ntt
oma
k
et
hes
t
r
ong
e
s
tc
onne
c
t
i
ng
,
bes
ur
et
oe
s
t
a
bl
i
s
hRi
g
htAc
t
i
on.
Ri
g
hta
c
t
i
oni
s
t
r
ut
hf
ul
ne
s
s
,
s
e
l
fc
ont
r
ol
,
c
a
l
mne
s
s
,
c
ons
i
de
r
a
t
i
on,
pr
ope
rt
r
e
a
t
me
nt
sofg
ue
s
t
s
,
pr
ope
rt
r
e
a
t
me
ntof
ma
nk
i
nda
ndc
hi
l
dr
e
n,
pr
ope
rr
e
s
pe
c
tf
ora
l
l
l
i
f
e
,
a
ndofc
our
s
e
,
r
e
a
di
nga
ndl
e
a
r
ni
ngf
r
om a
ut
he
nt
i
c
s
pi
r
i
t
ua
l
t
e
x
t
s
.
I
fy
oudon’
te
s
t
a
bl
i
s
hr
i
g
hta
c
t
i
on,
y
ouwi
l
l
ha
v
edi
ffic
ul
t
yk
e
e
pi
ngy
ourc
onne
c
t
i
on
ope
n.
10. A Personal Connection Anecdote
Whe
nTr
i
s
ha
nk
uunde
r
s
t
oodt
het
e
a
c
hi
ng
sa
ndma
deac
onne
c
t
i
on,
hes
a
i
d“
Ia
m apowe
r
f
ul
f
or
c
eof
c
r
e
a
t
i
on.
Ia
me
x
a
l
t
e
dl
i
k
eamount
a
i
nt
op.
Ia
m Pur
ea
ndr
a
di
a
ntl
i
k
et
hes
un.
Ia
m wi
s
e
.
Ia
m
i
mmor
a
l
.
1
1Thi
si
sat
he
or
e
t
i
c
a
l
s
t
a
t
e
me
nta
boutt
hes
i
g
ni
fic
a
nc
ea
ndpowe
roft
hes
y
l
l
a
bl
e“
Aum.
”
1
2Thi
si
sas
t
a
t
e
me
ntaa
boutt
hei
mpor
t
a
nc
eofr
i
g
hta
c
t
i
on
1
1
11. Exhortation to the Departing Students13
Now,
de
a
rs
t
ude
nt
,
a
sy
oug
o,
pl
e
a
s
er
e
me
mbe
rt
oa
l
wa
y
ss
pe
a
kt
het
r
ut
h,
t
oa
l
wa
y
se
ng
a
g
ei
nr
i
g
ht
a
c
t
i
on,
a
ndt
oa
l
wa
y
sg
i
v
et
i
mef
ors
pi
r
i
t
ua
l
s
t
udy
.
Br
i
ngy
ourt
e
a
c
he
rag
i
f
t
.
St
a
yhe
a
l
t
hya
nde
ng
a
g
e
i
ns
e
l
fc
a
r
e
.
Re
me
mbe
rt
os
t
udyt
heVe
da
.
Re
me
mbe
rt
oe
ng
a
g
ei
nr
i
g
hta
c
t
i
on(
Dha
r
ma
)
.
Donot
ne
g
l
e
c
ty
ourf
a
mi
l
i
a
l
dut
i
e
s
.
Re
me
mbe
r
,
y
ourmot
he
r
,
y
ourf
a
t
he
r
,
y
ourt
e
a
c
he
r
,
ag
ue
s
ti
ny
ourhome
,
i
nde
e
da
l
l
ofhuma
ni
t
y
,
a
l
l
l
i
f
e
,
a
nda
l
l
c
r
e
a
t
i
on,
i
sdi
v
i
ne
.
Dowha
ty
ours
pi
r
i
t
ua
l
t
e
a
c
he
r
smode
l
.
Onl
ye
ng
a
g
ei
nr
i
g
hta
c
t
i
on.
Showr
e
s
pe
c
tt
ot
hos
ewhoa
r
ec
onne
c
t
e
da
ndhe
a
l
t
hy(
Br
ā
hma
na
s
)byg
i
v
i
ngt
he
m ac
omf
or
t
a
bl
e
s
e
a
t
.Don’
tdoi
tbe
c
a
us
ey
ouha
v
et
o.
Don’
tdoi
tbe
c
a
us
ei
tg
i
v
e
sy
oupr
i
de
.
Don’
tdoi
tf
ora
nyot
he
r
r
e
a
s
onbutbe
c
a
us
ey
ouunde
r
s
t
a
ndwhyy
ous
houl
ds
howt
he
mt
hi
ss
ma
l
l
r
e
s
pe
c
t
.
12. Closing Affirmation
Wi
t
hr
e
s
pe
c
ta
ndr
e
v
e
r
e
nc
e
,
Ia
s
kf
orpos
i
t
i
v
i
t
ya
ndg
oodf
or
t
une
.
Toda
y
,
Iha
v
et
a
ug
hthet
r
ut
hofThe
Fa
br
i
cofCons
c
i
ous
ne
s
s(
Br
a
hma
n)
.
Iha
v
es
pok
e
nt
het
r
ut
ha
ndt
hi
st
r
ut
hha
spr
ot
e
c
t
e
dme
.
Pe
a
c
e
t
oa
l
l
be
i
ng
s
.
Pe
a
c
et
ot
hepl
a
ne
t
.
Pe
a
c
ei
nt
hec
os
mos
.
1
3Thi
sone
’
sobv
i
ous
.
Thi
si
sar
e
mi
nde
rt
os
t
ude
nt
sonk
e
ypoi
nt
sa
ndpr
a
c
t
i
c
e
s
,
ba
s
i
c
a
l
l
ya
r
e
mi
nde
rt
oe
ng
a
g
ei
nr
i
g
htt
houg
hta
ndr
i
g
hta
c
t
i
on.
1
2
Brahmānanda (Bliss of Brahman) Valli
1. Affirmation for a Successful Teaching
Le
tusbet
og
e
t
he
ra
ndc
onne
c
t
e
d.
Le
tuse
a
tt
og
e
t
he
ra
ndbec
onne
c
t
e
d.
Le
tusl
i
v
el
i
f
et
og
e
t
he
ri
nc
onne
c
t
i
on.
Le
tusr
a
di
a
t
et
het
r
ut
hofc
onne
c
t
i
on.
Le
tusr
a
di
a
t
et
het
r
ut
hofa
l
l
l
i
f
e
.
Ne
v
e
rs
a
yba
dt
hi
ng
sa
boutot
he
r
s
.
Ne
v
e
re
nt
e
r
t
a
i
nne
g
a
t
i
v
i
t
y
.
1
4
Aum.Pe
a
c
et
oa
l
l
be
i
ng
s
.
Pe
a
c
et
ot
hepl
a
ne
t
.
Pe
a
c
ei
nt
hec
os
mos
.
Whe
ny
ouf
ul
l
yunde
r
s
t
a
ndt
heFa
br
i
cofCons
c
i
ous
ne
s
s
,
y
our
e
a
c
ht
hehi
g
he
s
ts
t
a
t
eofk
nowl
e
dg
e
,
a
ndf
ul
l
c
onne
c
t
i
on.TheFa
br
i
cofCons
c
i
ous
ne
s
s(
Br
a
hma
n)i
st
r
ut
h,
k
nowl
e
dg
e
,
a
ndi
nfini
t
y
.
Whe
n
y
ouk
nowt
hi
s
,
a
ndwhe
ny
ourr
e
a
l
i
z
et
ha
tt
hr
oug
hy
ourhe
a
r
ty
oua
r
ec
onne
c
t
e
dt
ot
ha
t
,
y
ouha
v
et
he
powe
rt
or
e
a
l
i
z
ey
ourde
s
i
r
e
s
.
Re
me
mbe
r
,
a
l
l
ofc
r
e
a
t
i
one
ma
na
t
e
sf
r
om Se
l
f
/
Br
a
hma
n.
Fi
r
s
tt
he
i
ri
sUndi
ffe
r
e
nt
i
a
t
e
d
Cons
c
i
ous
ne
s
s
,
t
he
nt
he
r
ei
sAt
ma
n,
t
he
nt
heFa
br
i
cofCons
c
i
ous
ne
s
s
,
t
he
nt
heBi
gBa
ng
,
t
he
ns
ol
a
r
s
y
s
t
e
ms
,
t
he
nwa
t
e
r
,
t
he
nl
i
f
ea
ndt
hePhy
s
i
c
a
l
Uni
t
.
Fr
om t
hee
v
ol
ut
i
onofl
i
f
ee
v
e
nt
ua
l
l
yaPhy
s
i
c
a
l
Uni
tc
a
pa
bl
eofc
ont
a
i
ni
ngf
ul
l
Cons
c
i
ous
ne
s
s(
Br
a
hma
n)e
me
r
g
e
s
.
2. The Importance of Food
1
4Thi
si
st
heope
ni
nga
ffir
ma
t
i
on.
Thi
ss
e
t
st
hes
t
a
g
ea
ndf
oc
us
e
si
nt
e
nts
ot
ha
tt
het
e
a
c
hi
ngma
y
ha
v
et
hebe
s
tpos
s
i
bl
eout
c
ome
.
1
3
Al
l
c
r
e
a
t
ur
e
sont
hi
spl
a
ne
tha
v
eaphy
s
i
c
a
l
f
or
m,
aphy
s
i
c
a
l
uni
t
.
Thi
sf
or
m(
a
nna
ma
y
āt
ma
)r
e
qui
r
e
s
f
oodt
ode
v
e
l
opa
ndt
obehe
a
l
t
hy
.
Thi
sf
or
mi
sf
oodf
orot
he
rl
i
v
i
ngbe
i
ng
s
.
Thi
si
st
hes
e
l
fma
deupof
f
ood(
a
nna
ma
y
āt
ma
)
.
I
fy
ouunde
r
s
t
a
ndBr
a
hma
na
sf
ood,
f
oodwi
l
l
beg
e
ne
r
a
t
e
donEa
r
t
h.
Butnot
e
,
y
ourphy
s
i
c
a
l
f
or
mi
sj
us
tonea
s
pe
c
tofy
ourphy
s
i
c
a
l
uni
t
.
Yourphy
s
i
c
a
l
uni
ta
l
s
oc
ons
i
s
t
s
ofy
ourme
t
a
bol
i
cl
i
f
ef
unc
t
i
ons(
pr
āna
ma
y
āt
ma
n)
.
3. Breath and Mind
Al
l
c
r
e
a
t
ur
e
sbr
e
a
t
ha
ndi
ti
sbr
e
a
t
hi
ng(
a
ndf
ood)whi
c
he
ne
r
g
i
e
st
heme
t
a
bol
i
s
m.Thos
ewho
r
e
s
pe
c
tt
hebi
ol
og
i
c
a
l
f
unc
t
i
onsoft
hephy
s
i
c
a
l
uni
twi
l
l
a
t
t
a
i
nal
ongl
i
f
e
.
Butnot
e
,
y
ourphy
s
i
c
a
l
bodya
ndi
t
sbi
ol
og
i
c
a
l
l
i
f
ea
r
enott
heonl
ya
s
pe
c
t
sofy
ourphy
s
i
c
a
l
be
i
ng
.
Ar
i
s
i
ngf
r
om t
hephy
s
i
c
a
l
uni
ta
ndt
heme
t
a
bol
i
cl
i
f
ef
unc
t
i
onsi
nt
hel
owe
rmi
nda
ndbodi
l
ye
g
o
(
ma
noma
y
āt
ma
)
,
t
hes
e
l
fma
deupofmi
nd.
Thes
e
l
fma
deupofmi
nd(
ma
noma
y
āt
ma
)i
sde
pe
nde
nt
ont
heme
t
a
bol
i
s
ma
ndl
i
f
ef
unc
t
i
ons
,
a
ndt
hephy
s
i
c
a
l
uni
t
.
Themi
ndi
snur
t
ur
e
da
ndde
v
e
l
ope
d
t
hr
oug
hl
e
a
r
ni
ng
.
4. Mind and Intelligence
I
na
ddi
t
i
ont
ot
hebodi
l
ye
g
ot
he
r
ei
sa
na
ddi
t
i
ona
l
l
a
y
e
rofmi
ndwhi
c
hi
st
hedi
s
c
r
i
mi
na
t
i
ng
,
c
r
i
t
i
c
a
l
,
i
nt
e
l
l
i
g
e
ntmi
nd(
v
i
j
na
mayātman). This is the self made of up intelligence (vijnamayātman).
Thi
si
s
t
ha
tpa
r
toft
heps
y
c
hea
s
s
oc
i
a
t
e
dwi
t
ht
hehi
g
he
rbr
a
i
nc
e
nt
e
r
s
,
i
.
e
.
,
t
hene
oc
or
t
e
x
.
Thi
sbr
a
i
nc
e
nt
e
r
i
si
mpor
t
a
nta
ndpr
ov
i
de
shi
g
he
rf
unc
t
i
onsf
orBr
a
hma
n,
s
uc
ha
sf
a
i
t
h,
c
onc
e
nt
r
a
t
i
on,
j
us
t
i
c
e
,
a
nd
di
s
c
r
i
mi
na
t
i
ngf
unc
t
i
ons
.
Thi
sbr
a
i
nc
e
nt
e
ri
sde
pe
nde
ntonahe
a
l
t
hybody
,
he
a
l
t
hyne
ur
a
l
s
y
s
t
e
m,
a
ndhe
a
l
t
hybodi
l
ye
g
o.
1
4
5. Intelligence and Bliss
Yourhi
g
he
rbr
a
i
nf
unc
t
i
ons
,
t
hei
nt
e
l
l
i
g
e
nc
eofy
ourne
oc
or
t
e
x
,
i
sa
ni
mpor
t
a
ntde
t
e
r
mi
ne
rofa
c
t
i
on.
Ev
e
r
y
bodywhoi
sa
ny
bodyr
e
f
e
r
si
nt
e
l
l
i
g
e
nc
ea
sc
r
i
t
i
c
a
l
a
s
pe
c
tofBr
a
hma
n.
I
fy
ouunde
r
s
t
a
ndt
he
s
et
hi
ng
s
,
i
twi
l
l
bee
a
s
i
e
rt
oe
ng
a
g
ei
nRi
g
htAc
t
i
on(
i
.
e
.
a
v
oi
ds
i
ns
)a
nda
l
s
o
a
t
t
a
i
ny
ourt
r
uede
s
i
r
e
s
.
Fi
na
l
l
y
,
i
na
ddi
t
i
ont
ot
hedi
s
c
r
i
mi
na
t
i
ng
/
i
nt
e
l
l
i
g
e
nc
ene
oc
or
t
e
xofy
ourhi
g
he
rmi
nd,
t
he
r
ei
st
he
a
na
nda
ma
y
ātman, or the bliss self. This aspect of your physical unit is dependent on the quality and
health of your intelligence, which in turn depends on the quality and health of the lower mind,
metabolism, and physical (food) unit. When all other aspects of your physical beng are healthy and
fully aligned, we attain the pleasure and bliss of connection. The bliss functions of the body provide
love, joy, rejoicing, and bliss.
6. Brahman, the Self in the Body
Br
a
hma
ni
st
hes
our
c
eofa
l
l
t
hi
ng
s
.
Ha
v
i
ngc
r
e
a
t
e
dt
hephy
s
i
c
a
l
uni
v
e
r
s
e
,
Br
a
hma
ne
nt
e
r
e
di
nt
oi
t
a
ndt
husbe
c
omephy
s
i
c
a
l
c
r
e
a
t
i
ona
nda
l
l
t
ha
te
x
i
s
t
sbe
y
ondi
t
.
Whe
nt
hephy
s
i
c
a
l
uni
ti
sf
ul
l
y
f
unc
t
i
oni
ng
,
a
ndwhe
nt
hebl
i
s
sf
unc
t
i
onsa
r
ea
c
t
i
v
e
,
Br
a
hma
nbe
c
ome
se
mbodi
e
di
nt
hephy
s
i
c
a
l
uni
t
.
7. The Blissful Nature of Brahman15
I
nt
hebe
g
i
nni
ng
,
t
heuni
v
e
r
s
e(
a
l
l
t
hi
s
)wa
sundi
ffe
r
e
nt
i
a
t
e
d,
unma
ni
f
e
s
t
e
d,
t
heFa
br
i
cof
Cons
c
i
ous
ne
s
s
.
Fr
om t
hi
sunbe
i
ng
,
Se
l
fc
r
e
a
t
e
di
t
s
e
l
fa
nde
me
r
g
e
d.
Whe
noner
e
a
l
i
z
e
st
hena
t
ur
eofSe
l
f
,
whe
noner
e
a
l
i
z
e
st
hee
s
s
e
nc
eofbe
i
ng
,
onei
sfil
l
e
dwi
t
hbl
i
s
s
.
1
5The
r
ei
ss
omeba
s
i
cc
os
mol
og
yhe
r
e
.
Se
eBOLI
GHTf
oramor
emode
r
ne
x
pl
i
c
a
t
i
on.
1
5
Whe
nt
hi
s(
e
x
i
s
t
e
nc
e
/
y
ou)r
e
a
l
i
z
ea
ndc
onne
c
t(
e
s
t
a
bl
i
s
h)y
our
s
e
l
fi
nt
hei
nv
i
s
i
a
bl
e
,
i
nc
or
por
e
a
l
Se
l
f
,
y
our
e
a
l
i
z
ey
ouha
v
enot
hi
ngt
of
e
a
r
.
Buti
ff
oramome
nty
out
hi
nkofy
our
s
e
l
fa
sdi
ffe
r
e
nt
,
i
fy
oufind
e
v
e
nt
hes
ma
l
l
e
s
tdi
s
t
i
nc
t
i
on,
t
he
ny
oube
c
omef
e
a
r
f
ul
.
Fe
a
ra
r
i
s
e
sf
r
om t
hei
mpur
et
houg
ht
sof
s
e
pa
r
a
t
i
on.
8. Progressive States of Bliss16
Fr
om f
e
a
rofhi
mt
hewi
ndbl
ows
.
Fr
om f
e
a
rofhi
mt
hes
unr
i
s
e
s
.
Fr
om f
e
a
rt
he
yt
a
k
efli
g
ht
:
Ag
ni
a
ndI
ndr
aa
ndde
a
t
h,
t
hefif
t
h.
Nots
ur
e
Ta
k
ea
ni
ndi
v
i
dua
l
,
ay
out
h,
whoi
she
a
l
t
hy
,
i
nt
e
l
l
i
g
e
nt
,
we
l
l
s
t
udi
e
d,
ni
mbl
e
,
a
nds
t
r
ong
.
Gi
v
et
hi
s
y
out
ht
hewe
a
l
t
hoft
hewor
l
d.
Thebl
i
s
st
ha
tt
hi
sy
out
he
x
pe
r
i
e
nc
e
si
sas
i
ng
l
eme
a
s
ur
eofbl
i
s
s
.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofma
nk
i
ndi
sas
i
ng
l
euni
toft
hebl
i
s
soft
hea
r
t
i
s
t
sa
nd
mus
i
c
i
a
ns
,
a
nda
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
hee
mbodi
e
da
r
t
i
s
t
sa
ndmus
i
c
i
a
nsi
sas
i
ng
l
euni
tofbl
i
s
s
oft
hec
e
l
e
s
t
i
a
l
mus
i
c
i
a
ns
,
a
nda
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
he
ma
t
e
r
i
a
l
wor
l
d.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
hec
e
l
e
s
t
i
a
l
a
r
t
i
s
t
sa
ndmus
i
c
i
a
nsi
sas
i
ng
l
euni
tofbl
i
s
sof
t
hec
e
l
e
s
t
i
a
l
mus
i
c
i
a
ns
,
a
nda
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
he
ma
t
e
r
i
a
l
wor
l
d.
1
6Thi
ss
e
c
t
i
oni
sa
na
t
t
e
mptt
ode
mons
t
r
a
t
ehowi
nt
e
ns
et
hepur
ebl
i
s
sofBr
a
hma
n/
TheFa
br
i
ci
s
.I
g
ue
s
s
,
s
i
nc
ewe
’
r
et
a
l
k
i
ngmul
t
i
pl
eof1
00he
r
e
,
t
hepur
ebl
i
s
sofTheFa
br
i
c(
Br
a
hma
n)i
spr
e
t
t
y
i
nt
e
ns
e
.
1
6
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
hea
nc
e
s
t
or
si
sas
i
ng
l
euni
tofbl
i
s
soft
hos
ewhoa
r
ebor
n
g
odbybi
r
t
h,
a
nda
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
heg
odsbybi
r
t
hi
sas
i
ng
l
euni
toft
hebl
i
s
soft
hos
ewho
be
c
a
meg
odst
hr
oug
ht
he
i
ra
l
i
g
ne
da
c
t
i
ons
,
a
nda
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nd
una
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
hos
ewhobe
c
a
meg
odst
hr
oug
ha
l
i
g
ne
da
c
t
i
onsi
sas
i
ng
l
e
uni
toft
hebl
i
s
soft
hehi
g
he
s
tg
ods
,
a
nda
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
d
t
ot
hema
t
e
r
i
a
l
wor
l
d.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
hos
ehi
g
he
s
tg
odsi
sas
i
ng
l
euni
toft
hebl
i
s
sofI
ndr
a
,
a
nd
a
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofI
ndr
ai
sas
i
ng
l
euni
toft
hebl
i
s
sofBr
i
ha
s
pa
t
i
,
a
nda
l
s
oone
whoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofBr
i
ha
s
pa
t
i
i
sas
i
ng
l
euni
toft
hebl
i
s
sofPr
a
j
a
pa
t
i
,
a
nda
l
s
o
onewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofPr
a
j
a
pa
t
ii
sas
i
ng
l
euni
toft
hebl
i
s
sofBr
a
hma
,
a
nda
l
s
o
onewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Youa
r
et
hes
a
mea
st
heCons
c
i
ous
ne
s
st
ha
tdr
i
v
e
st
heSun.
Youa
r
eas
pa
r
kofBr
a
hma
ni
ca
wa
r
e
ne
s
s
.
Whe
ny
ouk
nowt
hi
s
,
whe
ny
oudi
e
,
y
our
e
e
nt
e
rc
r
e
a
t
i
ona
ndr
e
i
nc
a
r
na
t
ewi
t
haf
ul
l
yf
unc
t
i
oni
ng
phy
s
i
c
a
l
uni
t
,
c
a
pa
bl
eofbl
i
s
s
f
ul
c
onne
c
t
i
on.
1
7
9. Offering Actions to the Self Within
I
fy
ouk
nowa
ndha
v
ee
x
pe
r
i
e
nc
e
dt
hebl
i
s
sofBr
a
hma
n,
y
oudonotf
e
a
r
,
y
oudonotwor
r
ya
bout
a
l
i
g
nme
nt
,
y
oudonotbot
he
ra
f
t
e
rRi
g
htAc
t
i
on,
Ri
g
htThoug
ht
,
a
ndRi
g
htEnv
i
r
onme
nt
,
f
ort
he
s
e
y
ouha
v
ea
l
r
e
a
dya
t
t
a
i
ne
d.
Le
tusbet
og
e
t
he
r
.
Le
tuse
a
tt
og
e
t
he
r
.
Le
tusbev
i
t
a
l
t
og
e
t
he
r
.
Le
tusber
a
di
a
t
i
ngt
r
ut
h,
r
a
di
a
t
i
ngt
hel
i
g
htofl
i
f
e
.
Ne
v
e
rs
ha
l
l
wede
nounc
ea
ny
one
,
ne
v
e
re
nt
e
r
t
a
i
nne
g
a
t
i
v
i
t
y
.
Om s
ha
nt
i
hs
ha
nt
i
hs
ha
nt
i
h
1
8
Bhrgu Valli (The Instruction of Bhrgu)
An Affirmation for Peace
Le
tusbet
og
e
t
he
r
.
Le
tuse
a
tt
og
e
t
he
r
.
Le
tusbev
i
t
a
l
t
og
e
t
he
r
.
Le
tusber
a
di
a
t
i
ngt
r
ut
h,
r
a
di
a
t
i
ngt
hel
i
g
htofl
i
f
e
.
Ne
v
e
rs
ha
l
l
wede
nounc
ea
ny
one
,
Ne
v
e
re
nt
e
r
t
a
i
nne
g
a
t
i
v
i
t
y
.
Aum s
hā
nt
i
hs
hā
nt
i
hs
hā
nt
i
h
1-6 – Varuna’s teaching to Bhrigu17
The Body, Food, Breath, Intelligence, and Brtiss are all Brahman
Bhr
i
g
u,
t
hes
onofVa
r
una
,
a
ppr
oa
c
he
dhi
sf
a
t
he
r
,
Va
r
una
,
a
nds
a
i
d,
“
S
i
r
,
t
e
a
c
hmea
boutTheFa
br
i
cof
Cons
c
i
ous
ne
s
s
”(
i
.
e
.
Br
a
hma
n)
.
Hi
sf
a
t
he
rt
ol
dhi
m,
t
hema
t
e
r
i
a
l
wor
l
d,
t
hel
i
f
ebr
e
a
t
h,
t
hee
y
e
swe
s
e
ewi
t
h,
t
hee
a
r
st
ha
twehe
a
rwi
t
h,
t
hemi
ndwet
hi
nkwi
t
h,
t
hei
nt
e
l
l
i
g
e
nc
eweunde
r
s
t
a
ndwi
t
h,
t
he
s
pe
e
c
hwee
x
pr
e
s
swi
t
h,
a
ndt
hebl
i
s
sf
r
om whi
c
hwei
s
s
ue
,
a
ndt
owhi
c
hwer
e
t
ur
n,
a
l
l
e
ma
na
t
ef
r
om
1
7Thi
ss
e
c
t
i
onc
onc
e
r
nsaf
a
t
he
r(
Va
r
una
)t
e
a
c
hi
nghi
ss
ona
boutBr
a
hma
na
ndc
onne
c
t
i
on.
Not
i
c
e
,
t
hes
on’
sa
bi
l
i
t
yt
oc
onne
c
ti
sa
s
s
ume
d.
The
r
e
’
sa
l
s
oapa
r
e
nt
a
l
a
dmoni
t
i
ont
ounde
r
s
t
a
ndt
he
i
mpor
t
a
nc
eoff
oodt
ot
hewe
l
l
be
i
ngoft
hephy
s
i
c
a
l
uni
t
,
s
omuc
hs
ot
ha
tones
houl
da
l
wa
y
ss
ha
r
e
f
oodwi
t
honei
nne
e
d.
Thi
sUpa
ni
s
ha
di
spr
e
t
t
ys
t
r
a
i
g
htf
or
wa
r
d,
s
oIt
a
k
et
hel
i
be
r
t
yof
s
hor
t
e
ni
ngi
tt
oi
t
se
s
s
e
nc
ehe
r
ebyc
ol
l
a
ps
i
ngut
t
e
r
a
nc
e
sont
hr
oug
hs
i
xi
nt
ot
het
hr
e
epa
r
a
g
r
a
phs
be
l
ow.
1
9
a
nda
r
es
us
t
a
i
ne
dbyCons
c
i
ous
ne
s
s(
Br
a
hma
n)Hi
sf
a
t
he
rt
ol
dhi
m,
“
t
oc
onfir
mt
hi
s
,
ma
k
ea
c
onne
c
t
i
ona
ndg
owi
t
hi
n.
”
Bhr
i
g
u,
t
hes
onofVa
r
una
,
ma
deac
onne
c
t
i
ont
oCons
c
i
ous
ne
s
sa
ndt
hr
oug
ht
hi
sc
onne
c
t
i
onr
e
a
l
i
z
e
d
t
ha
tt
hema
t
e
r
i
a
l
wor
l
d,
a
ndt
hel
i
f
ebr
e
a
t
h,
a
ndt
hee
y
e
st
ha
twes
e
ewi
t
h,
a
ndt
hee
a
r
st
ha
twehe
a
r
wi
t
h,
a
ndt
hemi
ndt
ha
twet
hi
nkwi
t
h,
a
ndt
hei
nt
e
l
l
i
g
e
nc
eweunde
r
s
t
a
ndwi
t
h,
a
ndt
hebl
i
s
sf
r
om
whi
c
hwei
s
s
ue
,
a
ndt
owhi
c
hwer
e
t
ur
n,
a
r
ea
l
l
de
r
i
v
e
df
r
om Cons
c
i
ous
ne
s
s
.
The
s
ea
r
et
het
hi
ng
st
ha
tBhr
i
g
u,
s
onofVa
r
una
,
di
s
c
ov
e
r
e
dwhe
nhema
deac
onne
c
t
i
ona
nde
nt
e
r
e
d
t
het
r
a
ns
c
e
nde
nt
a
l
fie
l
d.
Onewhor
e
a
l
i
z
e
st
het
r
uena
t
ur
eoft
heFa
br
i
c
,
a
ndt
ha
tt
heuni
v
e
r
s
ea
nda
l
l
t
hi
ng
si
ni
ti
sa
ne
ma
na
t
i
onofi
t
,
be
c
ome
ss
t
r
onga
ndc
onfide
nt
.
The
yma
ni
f
e
s
ta
bunda
ntf
ood.
The
i
r
c
hi
l
dr
e
na
r
es
t
r
onga
ndhe
a
l
t
hy
.
The
i
rf
a
r
msa
r
ea
bunda
nta
ndpr
ol
i
fic
.
The
ys
hi
newi
t
ht
her
a
di
a
nc
e
ofBr
a
hma
n(
i
.
e
.
t
heFa
br
i
c
)
.
The
ybe
c
omef
a
mousa
sa
ne
x
e
mpl
a
rofl
i
g
ht
.
7. Food and Breath 18
Ones
houl
dnotdi
s
pa
r
a
g
ef
ood.
Thi
si
si
mpor
t
a
nt
.
Wi
t
houtf
ood,
t
he
r
ei
snol
i
f
e
.
Wi
t
houtf
ood,
t
he
r
e
i
snoe
ne
r
g
yf
ort
hebody
.
Whe
ny
oue
a
te
noug
h,
y
ouha
v
et
hee
ne
r
g
ya
ndhe
a
l
t
ht
oa
c
c
ompl
i
s
ht
he
t
hi
ng
sy
oune
e
dt
odo.
8. Food and Water
Wa
t
e
ri
si
mpor
t
a
nta
swe
l
l
.
Wa
t
e
ri
sj
us
tl
i
k
ef
ooda
ndy
ourbodyr
e
qui
r
e
si
tt
of
unc
t
i
on.
1
8Ther
e
s
toft
hi
si
sat
e
a
c
hi
nga
boutt
hei
mpor
t
a
nc
eoff
oodt
ot
hehe
a
l
t
ha
ndwe
l
l
be
i
ngoft
he
i
ndi
v
i
dua
l
.
2
0
9. Food and Earth
Al
wa
y
spr
e
pa
r
ea
na
bunda
nc
eoff
ood.
Al
wa
y
sma
k
es
ur
ey
oue
a
te
noug
h.
10. The Importance of Sharing
Foodi
sv
e
r
yi
mpor
t
a
nta
ndy
ous
houl
dne
v
e
rt
ur
na
wa
ys
ome
bodywhoi
shung
r
y
.
Al
wa
y
spr
e
pa
r
e
e
x
t
r
af
oods
oy
ouc
a
ns
ha
r
e
,
a
ndwhe
ny
ous
ha
r
e
,
s
ha
r
ewi
t
hma
g
na
ni
mi
t
ya
ndg
r
a
c
e
.
Unde
r
s
t
a
nd,
huma
nbe
i
ng
sa
nda
l
l
t
ha
tt
he
ya
r
e
,
t
he
i
rs
pe
e
c
h,
t
he
i
rbr
e
a
t
hi
ng
,
t
he
i
ra
c
t
i
onsa
ndm
mov
e
me
nt
,
e
v
e
nt
hes
hi
tt
he
ye
x
c
r
e
t
e
,
i
sa
na
s
pe
c
ta
nde
ma
na
t
i
onofTheFa
br
i
c
.
Unde
r
s
t
a
nd,
t
her
a
i
n,
t
hepowe
rofna
t
ur
e
,
t
hebe
a
ut
yoft
hebe
a
s
t
s
,
t
hel
i
g
htoft
hes
t
a
r
s
,
bi
r
t
h,
or
g
a
s
ms
,
a
ndi
nde
e
d,
t
hee
nt
i
r
e
l
yofs
pa
c
ei
sa
l
l
a
na
s
pe
c
ta
nde
ma
na
t
i
onofTheFa
br
i
c
.
Re
s
pe
c
ta
ndhonourwha
t
e
v
e
ri
ti
st
ha
ty
ouwa
ntt
obe
.
I
fy
ouwi
s
ht
obes
t
r
ong
,
dr
a
ws
t
r
e
ng
t
hf
r
om
TheFa
br
i
c
.
I
fy
ouwi
s
ht
obeg
r
e
a
t
,
dr
a
wg
r
e
a
t
ne
s
sf
r
om TheFa
br
i
c
.
I
fy
ouwi
s
ht
obemi
ndf
ul
,
dr
a
w
r
e
fle
c
t
i
onf
r
om TheFa
br
i
c
.
I
fy
ouwi
s
ht
hepowe
rofTheFa
br
i
c
,
t
he
ndr
a
wt
hepowe
rofTheFa
br
i
c
.
I
f
y
ouwi
s
ht
ode
s
t
r
oyy
oure
ne
mi
e
sa
nddi
s
pe
l
t
he
i
rha
t
r
e
d,
t
he
ndr
a
wde
s
t
r
uc
t
i
onf
r
om t
heTheFa
br
i
c
,
a
nda
l
l
t
hos
ewhoha
t
ewi
l
l
s
ope
r
i
s
h.
Thepe
r
s
ont
ha
ty
oua
r
ei
nt
hi
swor
l
d,
a
ndt
hebr
i
g
hts
unt
ha
t
y
oua
r
ei
nSpi
r
i
t
,
a
r
eonea
ndt
hes
a
meg
l
or
i
ousbe
i
ng
.
Whe
ny
ouk
nowt
hi
s
,
t
he
ny
ourHi
g
he
s
tSe
l
f
s
t
e
psi
nt
ot
hebody
,
i
nt
oi
t
sbi
ol
og
y
,
i
nt
ot
hemi
nd,
i
nt
ot
hebodi
l
ye
g
o,
i
nt
ot
hec
r
i
t
i
c
a
l
br
a
i
na
nd,
s
i
ng
i
ngas
ongofpr
a
i
s
et
oc
r
e
a
t
i
onl
i
k
et
heonebe
l
ow,
e
x
pr
e
s
sa
ndbe
c
ome
si
nt
hephy
s
i
c
a
l
wor
l
dt
he
be
i
ngt
ha
tt
he
ya
r
e
,
a
ndt
ha
tt
he
ys
ode
s
i
r
e
.
Ia
mt
hema
t
e
r
i
a
l
wor
l
d.
Ipr
oc
e
s
st
hema
t
e
r
i
a
l
wor
l
d.
Ibr
i
nga
l
l
a
s
pe
c
t
sofc
r
e
a
t
i
ont
og
e
t
he
r
.
Ia
mt
he
or
i
g
i
na
l
“
I
”i
nt
heFa
br
i
c
.
Ia
mt
hefir
s
t
bor
noft
hec
os
mi
cunf
ol
di
ng
.
Ie
x
i
s
te
a
r
l
i
e
rt
ha
na
l
l
ot
he
r
2
1
mona
ds
.
Ia
m apowe
r
f
ul
a
ndg
ol
de
nl
i
g
ht
,
l
i
k
et
hes
un.
Ia
mt
heg
odwi
t
hal
i
t
t
l
e“
g
.
”Thi
si
swhoIa
m;
t
hi
si
swhoy
o
ua
r
e
,
i
fonl
yy
ouwoul
dc
onne
c
t
,
r
e
c
og
ni
z
e
,
a
ndk
now.
An Affirmation for Peace
Le
tusbet
og
e
t
he
r
.
Le
tuse
a
tt
og
e
t
he
r
.
Le
tusbev
i
t
a
l
t
og
e
t
he
r
.
Le
tusber
a
di
a
t
i
ngt
r
ut
h,
r
a
di
a
t
i
ngt
hel
i
g
htofl
i
f
e
.
Ne
v
e
rs
ha
l
l
wede
nounc
ea
ny
one
,
ne
v
e
re
nt
e
r
t
a
i
nne
g
a
t
i
v
i
t
y
.
Aum s
hā
nt
i
hs
hā
nt
i
hs
hā
nt
i
h
2
2
SECTION TWO: INTERPOLATION
2
3
Shiksaa Valli19 (Connection Instruction)
First Anuvāka: Invocation (Affirmation)20
Ma
yMi
t
r
abr
i
ngusg
oodf
or
t
une
.
Ma
yVa
r
unabr
i
ngusg
oodf
or
t
une
.
Ma
yAr
y
a
ma
nbr
i
ngusg
oodf
or
t
une
.
Ma
yI
ndr
aa
ndBr
i
ha
s
pa
t
i
br
i
ngusg
oodf
or
t
une
.
Ma
yVi
s
hnuofwi
des
t
r
i
de
sbr
i
ngusg
oodf
or
t
une
.
Ig
i
v
ehonort
oBr
a
hma
n.
Ig
i
v
ehonort
oy
ou,
OVā
y
u.
Youa
r
ei
nde
e
dBr
a
hma
nma
ni
f
e
s
t
.
Ofy
ou,
t
hema
ni
f
e
s
tBr
a
hma
n,
Iwi
l
l
s
pe
a
k
.
Iwi
l
l
s
pe
a
kwha
ti
sr
i
g
ht
.
Iwi
l
l
s
pe
a
kwha
ti
st
r
ue
.
Ma
yt
ha
tpr
ot
e
c
tme
.
Ma
yt
ha
tpr
ot
e
c
tt
hes
pe
a
k
e
r
.
1
9AVa
l
l
i
(
वल्ली)l
i
t
e
r
a
l
l
yme
a
nsame
di
c
i
na
lv
i
ne
l
i
k
ec
l
i
mbi
ngpl
a
ntt
ha
tg
r
owsi
nde
pe
nde
nt
l
yy
e
ti
s
a
t
t
a
c
he
dt
oama
i
nt
r
e
e
.
Al
s
o,
e
a
r
t
h.
Shi
k
s
a(
शि क्षा)i
s“
i
ns
t
r
uc
t
i
on.
”I
st
hi
st
he
na
me
di
c
i
na
l
/
g
r
oundi
ngi
ns
t
r
uc
t
i
on?Gi
v
e
nt
hea
um ma
nt
r
aa
ndt
hec
onc
e
r
nwi
t
hc
onne
c
t
i
on,
It
hi
nk
t
hi
si
spr
oba
bl
yaba
s
i
c
/
f
ounda
t
i
ona
l
i
ns
t
r
uc
t
i
ononc
onne
c
t
i
on.
2
0Thec
ha
pt
e
rs
t
a
r
t
swi
t
ha
na
ffir
ma
t
i
on(
i
nv
oc
a
t
i
on)r
e
que
s
t
i
ngt
her
e
mov
a
l
ofi
nt
e
l
l
e
c
t
ua
l
a
nd
e
mot
i
ona
l
obs
t
a
c
l
e
st
oa
t
t
a
i
nme
nt
,
a
ndas
t
a
t
e
me
ntofi
nt
e
ntde
s
i
g
ne
dt
of
oc
ust
her
i
s
hi
(
ऋनिष)o
n
pur
ee
x
pr
e
s
s
i
onoft
r
ut
h,
a
ndas
t
a
t
e
me
ntof“
powe
r
”a
s
k
i
ngf
orpr
ot
e
c
t
i
onf
ort
hos
ewhos
pe
a
k
a
ndhe
a
rt
he
s
et
r
ut
hs
.
Not
e
,
he
a
di
ng
si
nbr
a
c
k
e
t
sa
r
emypr
e
f
e
r
r
e
dhe
a
di
ngt
i
t
l
e
.
SoIpr
e
f
e
rt
oc
a
l
l
t
he
s
ea
ffir
ma
t
i
onsr
a
t
he
r
t
ha
ni
nv
oc
a
t
i
ons
.
2
4
Ma
yi
tpr
ot
e
c
tme
.
Ma
yi
tpr
ot
e
c
tt
hes
pe
a
k
e
r
.
Aum s
hā
nt
i
hs
hā
nt
i
hs
hā
nt
i
h
Wi
t
hr
e
s
pe
c
ta
ndr
e
v
e
r
e
nc
e
,Ia
s
kt
ha
tCons
c
i
ous
ne
s
sbepur
ea
ndobs
t
a
c
l
e
st
oa
t
t
a
i
nme
ntof
s
pi
r
i
t
ua
lwi
s
dom a
ndc
onne
c
t
i
onbec
l
e
a
r
e
df
ormea
ndmys
t
ude
nt
s
.Toda
y
,Ia
mg
oi
ngt
ot
a
l
k
a
boutTheFa
br
i
cofCons
c
i
ous
ne
s
s
.
Toda
yIwi
l
l
s
pe
a
ka
boutwha
ti
sr
i
g
hta
ndt
r
ue
.
Ma
yt
het
r
ut
h
pr
ot
e
c
tmea
nda
l
lwhohe
a
rt
he
s
et
r
ut
hs
.
Aum.
Pe
a
c
et
oa
l
lbe
i
ng
s
.
Pe
a
c
et
ot
hepl
a
ne
t
.
Pe
a
c
ei
n
t
hec
os
mos
.
Second Anuvāka: On the Proper use of Aum21
Wewi
l
le
x
poundpr
onunc
i
a
t
i
on,
l
e
t
t
e
r
sors
ounds
,
pi
t
c
hqua
nt
i
t
y
,
f
or
c
eors
t
r
e
s
s
,
a
r
t
i
c
ul
a
t
i
on,
c
ombi
na
t
i
on.
Thusha
sbe
e
nde
c
l
a
r
e
dt
heUt
t
e
r
a
nc
eonpr
onunc
i
a
t
i
on
Toda
y
,
wea
r
eg
oi
ngt
ot
a
l
ka
boutt
hephone
t
i
c
soft
hepowe
r
f
uls
y
mbolOM,
i
t
ss
ounds
,
r
hy
t
hm,
qua
nt
i
t
y
,
s
t
r
e
ng
t
h,
modul
a
t
i
on,
a
nds
oon.
2
1Thi
si
t
e
m(
2
)a
ndt
hene
x
t(
3
)s
e
e
ms
e
e
mt
obeac
onne
c
t
i
onl
e
s
s
onus
i
ngAum (
ॐ)a
sat
ool
f
orc
os
mol
og
i
c
a
lc
ont
e
mpl
a
t
i
on,v
i
s
ua
l
i
z
a
t
i
on,a
ndc
onne
c
t
i
on.Thel
e
s
s
oni
sonhow t
opr
ope
r
l
y
pr
onounc
e
/
c
ha
nt
,
a
nda
l
s
owha
tt
ot
hi
nka
boutwhi
l
eonei
sc
ha
nt
i
ng
.
Not
i
c
e
,
t
hec
ha
nti
snote
mpt
y
.
Tha
ti
s
,y
oua
r
et
hi
nk
i
nga
bouts
ome
t
hi
nga
sy
ouc
ha
nt
.It
a
k
eaf
e
wl
i
be
r
t
i
e
swi
t
ht
hi
ss
e
c
t
i
on,s
i
nc
e
s
omeoft
hev
e
di
cc
os
mol
og
i
c
a
l
,phi
l
os
ophi
c
a
l
,a
ndbi
ol
og
i
c
a
ls
t
a
t
e
me
nt
sa
boutt
her
e
l
a
t
i
ons
hi
p
be
t
we
e
nAum a
ndphy
s
i
c
a
lr
e
a
l
i
t
ya
r
eabi
ti
mpr
e
c
i
s
ea
ndda
t
e
d,butIt
hi
nkIpr
e
s
e
r
v
et
hei
nt
e
nt
,
whi
c
hwa
st
ooffe
rac
onne
c
t
i
onv
i
s
ua
l
i
z
a
t
i
ont
ha
te
nha
nc
e
done
’
spowe
roft
hema
t
e
r
i
a
l
wor
l
d.
2
5
Third Anuvāka: The Significance of Combination
(Contemplating Aum to Empower Manifestation)
1
.Le
tusa
t
t
a
i
nf
a
met
og
e
t
he
r
.Le
tust
og
e
t
he
ra
t
t
a
i
nt
hes
pl
e
ndorofBr
a
hma
n.Now wewi
l
l
e
x
pl
a
i
nt
hes
e
c
r
e
tk
nowl
e
dg
eofc
onne
c
t
i
onunde
rfiv
ehe
a
di
ng
sa
st
he
yr
e
l
a
t
et
owor
l
ds
,
t
ol
i
g
ht
s
,t
o
k
nowl
e
dg
e
,t
ooffs
pr
i
ng
,t
ot
hebody
.The
yc
a
l
lt
he
s
et
heg
r
e
a
tc
onj
unc
t
i
ons
.Ast
ot
hewor
l
ds
,t
he
e
a
r
t
hi
st
hepr
i
ors
ound;he
a
v
e
ni
st
hel
a
t
t
e
rs
ound;s
pa
c
e
,t
he
i
rj
unc
t
i
on;a
i
r
,t
he
i
rl
i
nk
.Thus
r
e
g
a
r
di
ngt
hewor
l
ds
.
2
.Ast
ot
hel
i
g
ht
s
,fir
ei
st
hepr
i
ors
ound;t
hes
uni
st
hel
a
t
t
e
rs
ound;wa
t
e
r
,t
he
i
rj
unc
t
i
on;
l
i
g
ht
ni
ng
,
t
he
i
rl
i
nk
.
Thusr
e
g
a
r
di
ngt
hel
i
g
ht
s
.
3
.Ast
ok
nowl
e
dg
e
,t
het
e
a
c
he
ri
st
hepr
i
ors
ound;t
hes
t
ude
nti
st
hel
a
t
t
e
rs
ound;k
nowl
e
dg
e
,
t
he
i
rj
unc
t
i
on;
i
ns
t
r
uc
t
i
on,
t
he
i
rl
i
nk
.
Thusr
e
g
a
r
di
ngk
nowl
e
dg
e
.
4
.Ast
ooffs
pr
i
ng
,t
hemot
he
ri
st
hepr
i
ors
ound;t
hef
a
t
he
ri
st
hel
a
t
t
e
rs
ound;offs
pr
i
ng
,t
he
i
r
j
unc
t
i
on;
be
g
e
t
t
i
ng
,
t
he
i
rl
i
nk
.
Thusr
e
g
a
r
di
ngoffs
pr
i
ng
.
5
.
Ast
ot
hebody
,
t
hel
owe
rj
a
wi
st
hepr
i
ors
ound;
t
heuppe
rj
a
wi
st
hel
a
t
t
e
rs
ound;
s
pe
e
c
h,
t
he
i
r
j
unc
t
i
on;
t
het
ong
ue
,
t
he
i
rl
i
nk
.
Thusr
e
g
a
r
di
ngt
hebody
.
6.The
s
ea
r
et
heg
r
e
a
tc
onj
unc
t
i
ons
.Hewhok
nowst
he
s
eg
r
e
a
tc
onj
unc
t
i
ons
,t
huse
x
pl
a
i
ne
d,i
s
e
ndowe
dwi
t
hoffs
pr
i
ng
,wi
t
hc
a
t
t
l
e
,wi
t
ht
hes
pl
e
ndorofBr
a
hma
n,wi
t
hf
oodt
oe
a
ta
ndwi
t
ha
2
2
he
a
v
e
nl
ywor
l
d.
1
.Now wewi
l
lma
k
eac
onne
c
t
i
ont
og
e
t
he
r
.Tog
e
t
he
r
,wewi
l
lc
onne
c
ta
nde
x
pe
r
i
e
nc
et
he
s
pl
e
ndorofTheFa
br
i
c
.c
onne
c
t
i
on.Tog
e
t
he
r
,wewi
l
lt
a
pi
nt
ot
hepowe
ra
nds
pl
e
ndorof
2
2Cl
e
a
r
l
y
,
wha
t
e
v
e
rt
hepur
pos
ea
ndpoi
ntoft
hi
sut
t
e
r
a
nc
e
,
powe
rov
e
rt
hema
t
e
r
i
a
l
wor
l
di
sa
n
out
c
ome
.
Onewhounde
r
s
t
a
ndt
he“
c
onj
unc
t
i
ons
”ha
sk
i
ds
,
c
a
t
t
l
e
,
f
ood,
a
ndc
onne
c
t
i
oni
ns
i
dea
he
a
v
e
nl
y(
a
l
i
g
ne
d)wor
l
d.
2
6
God/
Al
l
a
h/
Ta
o/
Br
a
hma
n.Tog
e
t
he
r
,wewi
l
lr
e
c
i
t
et
hes
a
c
r
e
ds
y
l
l
a
bl
eAum,whi
c
hpr
ov
i
de
sa
l
l
t
he
s
et
hi
ng
s
.Asy
ous
l
owl
yr
e
c
i
t
et
hi
ss
y
l
l
a
bl
e
,br
e
a
ki
ti
nt
of
ours
e
c
t
i
ons
,t
hefir
s
t“
a
h,
”t
he
s
e
c
ond“
oh”
,
t
het
het
hi
r
d“
mmm”a
ndt
hef
our
t
ht
hefina
l
br
e
a
t
h.
2
.
Asy
ous
a
yi
tt
hefir
s
tt
i
me
,
t
hi
nkofa
ndv
i
s
ua
l
i
z
ec
r
e
a
t
i
onma
ni
f
e
s
t
i
ngi
ns
t
a
g
e
s
.
Thefir
s
ts
t
a
g
e
i
st
houg
ht
,t
hes
e
c
onds
t
a
g
ei
st
hebi
gba
ng
,t
het
hi
r
ds
t
a
g
ei
st
hee
x
pa
ns
i
onofs
pa
c
e
,a
ndt
he
f
our
t
hs
t
a
g
ei
st
hec
r
e
a
t
i
onofl
i
f
e
.
3
.
Asy
ous
a
yi
tt
hes
e
c
ondt
i
me
,
t
hi
nkofa
ndv
i
s
ua
l
i
z
et
hes
ol
a
rs
y
s
t
e
m ma
ni
f
e
s
t
i
ngi
ns
t
a
g
e
s
.
The
fir
s
ts
t
a
g
ei
st
hes
un,
t
hes
e
c
onds
t
a
g
ei
se
a
r
t
h,
t
het
hi
r
ds
t
a
g
ei
st
hef
or
ma
t
i
onofwa
t
e
r
,
a
ndt
he
f
our
t
hi
st
hel
i
g
ht
ni
ngs
t
r
i
k
et
ha
tc
r
e
a
t
e
st
hefir
s
tl
i
f
e
.
4
.Asy
ous
a
yi
tf
ort
het
hi
r
dt
i
me
,t
hi
nkofa
ndv
i
s
ua
l
i
z
ey
our
s
e
l
fc
onne
c
t
i
ngi
ns
t
a
g
e
s
.Thefir
s
t
s
t
a
g
eoc
c
ur
sa
sy
ouhe
a
rt
hewor
dsoft
het
e
a
c
he
r
,
t
hes
e
c
onda
sy
our
e
c
e
i
v
ea
ndunde
r
s
t
a
nd,
t
he
t
hi
r
di
st
hek
nowl
e
dg
et
ha
tbl
os
s
oms
,
a
ndt
hef
our
t
hi
st
hec
ompl
e
t
i
onofi
ns
t
r
uc
t
i
on.
5
.I
fy
ouunde
r
s
t
a
ndt
he
s
es
e
que
nc
e
sofc
r
e
a
t
i
on,y
ouwi
l
lc
onne
c
twi
t
ht
hepowe
ra
ndbl
i
s
sof
God/
Al
l
a
h/
Ta
o/
Br
a
hma
n,y
ouri
nt
e
ntwi
l
lbe
a
rf
r
ui
t
,a
ndy
ouwi
l
lha
v
eha
v
epowe
rov
e
rt
he
phy
s
i
c
a
l
wor
l
d.
Whi
l
ec
onne
c
t
e
d,
y
ouma
yr
e
c
i
t
et
hef
ol
l
owi
nga
ffir
ma
t
i
ons
,
a
sa
ppr
opr
i
a
t
e
.
Fourth Anuvāka: A Teacher’s Affirmation23
1
.Ma
yhewhoi
st
hemos
te
x
c
e
l
l
e
nti
nt
heVe
di
chy
mns
,whoi
sa
l
lf
or
ms
,whoha
ss
pr
ungi
nt
o
be
i
ngf
r
om t
hei
mmor
t
a
lhy
mns
,
ma
yt
ha
tI
ndr
ae
ndowmewi
t
hwi
s
dom.
OLor
d,
ma
yIbet
hebe
a
r
e
r
2
3
Thi
sa
ffir
ma
t
i
oni
sba
s
i
c
a
l
l
yt
het
e
a
c
he
ra
s
k
i
ngt
obeag
ood,c
ompe
t
e
nt
,pr
os
pe
r
ous
,a
nd
f
a
moust
e
a
c
he
rwhoa
t
t
r
a
c
t
sa
ndpr
oduc
e
sg
oods
t
ude
nt
s
.Thi
ss
e
e
msl
i
k
ei
t
sj
us
tdr
oppe
di
nt
ot
he
Upa
ni
s
ha
di
nmi
ds
t
r
e
a
m,buti
tpr
oba
bl
ybe
f
or
ebe
c
a
us
et
hene
x
tf
e
ws
e
c
t
i
onsg
o“
de
e
p”i
nt
ov
e
di
c
c
os
mol
og
y
,
a
nds
ot
het
e
a
c
he
ri
ss
i
mpl
ya
ffir
mi
nghe
rde
s
i
r
et
obeag
oodt
e
a
c
he
r
.
2
7
ofi
mmor
t
a
l
i
t
y
.Ma
ymybodybefil
l
e
dwi
t
hv
i
g
or
.Ma
ymyt
ong
uebemos
ts
we
e
t
.Ma
yIhe
a
rf
a
ra
nd
wi
dewi
t
hmye
a
r
s
.
Youa
r
et
hes
he
a
t
hofBr
a
hma
n,
c
ov
e
r
e
dbyi
nt
e
l
l
i
g
e
nc
e
.
Gua
r
dwha
tIha
v
ehe
a
r
d.
2
.Ma
yf
or
t
une(
Shr
ī
)br
i
ngf
ormei
ni
nc
r
e
a
s
i
ngme
a
s
ur
ea
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t
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l
a
yc
l
ot
hi
nga
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a
t
t
l
e
,
f
ooda
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i
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ora
l
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i
me
;s
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i
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he
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os
pe
r
i
t
y
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i
c
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a
t
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e
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i
l
!(
Sv
ā
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y
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ude
nt
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a
c
r
e
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e
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ec
omet
omef
r
om e
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e
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ys
i
de
.
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ā
hā
.
Ma
ys
t
ude
nt
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a
c
r
e
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e
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e
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omet
omei
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e
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y
s
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ā
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ys
t
ude
nt
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a
c
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e
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e
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ec
omet
omei
nt
her
i
g
ht
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nne
r
.Sv
ā
hā
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ys
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ude
nt
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a
c
r
e
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e
dg
ec
omet
omec
ont
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ol
l
e
di
nbody
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ā
hā
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y
s
t
ude
nt
sofs
a
c
r
e
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e
dg
ec
omet
omet
r
a
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l
i
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nd.
Sv
ā
hā
.
3
.Ma
yIa
t
t
a
i
nr
e
nowna
mongme
n.Sv
ā
hā
.Ma
yIbe
c
omemor
ef
a
moust
ha
nt
hemos
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a
l
t
hy
.
Sv
ā
hā
.I
nt
oy
ouy
our
s
e
l
f
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a
c
i
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yIe
nt
e
r
.Sv
ā
hā
.Doy
ouy
our
s
e
l
f
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a
c
i
ousLor
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e
nt
e
ri
nt
ome
.Sv
ā
hā
.I
ny
ou,O Gr
a
c
i
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het
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a
ndbr
a
nc
he
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m Ic
l
e
a
ns
e
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ā
hā
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wa
t
e
r
sflowdownwa
r
d,a
smont
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nt
ot
hey
e
a
r
,s
oma
ys
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ude
nt
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a
c
r
e
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e
dg
ec
omet
o
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r
om e
v
e
r
ys
i
de
,
Odi
s
pe
ns
e
rofa
l
lt
hi
ng
s
.
Sv
ā
hā
.
Youa
r
emyr
e
f
ug
e
.
Re
v
e
a
ly
our
s
e
l
ft
ome
!Ma
k
e
mey
ourown!
1
.Ma
yCons
c
i
ous
ne
s
sfil
lmewi
t
hwi
s
dom.Ma
yIbet
hebe
a
r
e
rofi
mmor
t
a
l
i
t
y
.Ma
ymybodybe
he
a
l
t
hya
ndf
ul
lofl
i
f
e
.Ma
ymywor
dsbek
i
nda
ndc
ompa
s
s
i
ona
t
e
.Ma
yIbee
v
e
robs
e
r
v
a
nta
nd
a
t
t
e
nt
i
v
e
.
2
.Ma
yf
or
t
unebr
i
ngmepr
os
pe
r
i
t
y
,c
l
ot
hs
,f
ood,dr
i
nk
,a
ndac
omf
or
t
a
bl
epl
a
c
et
os
i
t
.Ma
y
s
t
ude
nt
ss
e
e
k
i
ngs
a
c
r
e
dk
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e
dg
efindme
.Ma
ys
t
ude
nt
sc
omef
r
om a
l
lov
e
r
.Ma
ys
t
ude
nt
s
c
omet
omepr
e
pa
r
e
d,
r
e
s
pe
c
t
f
ul
,
pe
a
c
e
f
ul
,
a
ndoft
r
a
nqui
l
mi
nd.
3
.Ma
yIbe
c
omef
a
mous
.Ma
yIbemor
ef
a
moust
ha
ne
v
e
nt
hemos
twe
a
l
t
hyonEa
r
t
h.Ma
yI
c
onne
c
twi
t
ht
hewi
s
dom a
ndk
nowl
e
dg
eofCons
c
i
ous
ne
s
s
.
Ma
ymymi
ndbepur
i
fie
da
ndwhol
e
.
Ma
yt
heTr
ut
hber
e
v
e
a
l
e
dt
ome
.Ma
yIunde
r
s
t
a
ndi
t
.Ma
yIr
e
v
e
a
li
t
.Ma
yIs
e
e
kr
e
f
ug
ei
ni
t
.
Ma
yIbeonewi
t
ht
heg
l
or
i
ousFa
br
i
c
.
2
8
Fifth Anuvāka: The Fourfold Mystic Utterances
(The Four-Stage Unfolding of Consciousness)24
2
5
2
6
1
.Bhūh,
bhuv
a
h,
s
uv
a
h27— t
he
s
ea
r
et
het
hr
e
eg
r
e
a
tut
t
e
r
a
nc
e
s
.Be
s
i
det
he
s
e
,t
hes
onof
Ma
hā
c
ha
ma
s
ama
dek
nownaf
our
t
h,ma
ha
h.Tha
ti
swhol
e
ne
s
s(
Br
a
hma
n)
.Tha
ti
st
heSe
l
f(
Āt
mā
)
.
Ot
he
rdi
v
i
ni
t
i
e
sa
r
ei
t
sl
i
mbs
.Bhūht
he
ni
st
hi
swor
l
d.Bhuv
a
hi
si
nt
e
r
me
di
a
t
es
pa
c
e
.Suv
a
hi
st
he
ot
he
rwor
l
d.
Ma
ha
hi
st
hes
un.
Byt
hes
una
l
l
t
he
s
ewor
l
dsflour
i
s
h.
2
.Bhūht
he
ni
sfir
e
.Bhuv
a
hi
sa
i
r
.Suv
a
hi
st
hes
un.Ma
ha
hi
st
hemoon.Byt
hemoona
l
lt
he
s
e
l
umi
na
r
i
e
sflour
i
s
h.
3
.Bhūht
he
ni
st
her
i
kv
e
r
s
e
s
.Bhuv
a
hi
st
heSā
mac
ha
nt
s
.Suv
a
hi
st
heYa
j
usf
or
mul
a
s
.Ma
ha
hi
s
Br
a
hma
n.
ByBr
a
hma
na
l
l
t
he
s
eVe
da
sflour
i
s
h.
4
.Bhūht
he
ni
st
hel
i
f
e
br
e
a
t
h(
pr
ā
na
)
.Bhuv
a
hi
st
hedownwa
r
dbr
e
a
t
h(
a
pā
na
)
.Suv
a
hi
st
he
pe
r
v
a
di
ngbr
e
a
t
h(
v
y
ā
na
)
.
Ma
ha
hi
sf
ood.
Byf
ooda
l
l
t
he
s
ev
i
t
a
l
br
e
a
t
hsflour
i
s
h.
2
4
Thi
ss
e
c
t
i
ona
ppe
a
r
st
obea
ne
x
t
r
e
me
l
yt
e
r
s
es
t
a
t
e
me
ntofv
e
di
cc
os
mol
og
y
,
ak
i
ndofs
pi
r
i
t
ua
l
s
hor
t
ha
nd,
l
i
k
ea
l
lt
hev
e
da
s
.
Byi
t
s
e
l
f
,
a
ndi
nt
heor
i
g
i
na
lt
r
a
ns
l
a
t
i
on,
t
hi
si
st
oot
e
r
s
et
obehe
l
pf
ult
o
as
t
ude
nt
,e
v
e
ni
fa
c
c
ur
a
t
e
.Ofc
our
s
e
,as
e
c
t
i
onl
i
k
et
hi
swa
s
n’
tme
a
ntt
ober
e
a
da
l
onebyy
our
s
e
l
f
,
butwhi
l
es
i
t
t
i
ngbe
s
i
dea
ni
ns
t
r
uc
t
ork
nowl
e
dg
e
a
bl
ei
nVe
di
cc
os
mol
og
y
,whoc
oul
de
x
pl
a
i
na
nd
e
l
a
bor
a
t
eon t
hes
hor
tha
nd.Thi
swa
yt
hes
t
ude
ntc
oul
da
s
kque
s
t
i
onsa
ndt
het
e
a
c
he
rc
oul
d
e
l
a
bor
a
t
e
.It
a
k
es
omel
i
be
r
t
i
e
swi
t
ht
hi
ss
e
c
t
i
ona
swe
l
l
,a
ndt
r
yt
obr
i
ngi
tf
or
wa
r
dus
i
ngLP
c
os
mol
og
i
c
a
l
a
bs
t
r
a
c
t
i
ons
.
2
5भु Be
c
omi
ngbe
i
nge
x
i
s
t
i
ng
2
6भुव Thes
onof
2
7सु Tog
o,
mov
e(
s
u)
.
2
9
5
.The
s
ef
ourg
r
oupse
a
c
hha
v
ef
ourpa
r
t
s
.Theut
t
e
r
a
nc
e
sa
r
ef
ourbyf
our
.Hewhok
nowst
he
m
k
nowsBr
a
hma
n,
a
ndt
ohi
ma
l
l
t
hede
v
a
sbr
i
ngoffe
r
i
ng
s
.
1
.TheFa
br
i
cofCons
c
i
ous
ne
s
sc
ont
a
i
nse
v
e
r
y
t
hi
nga
ndf
r
om i
ta
l
lt
hi
ng
se
me
r
g
e
.TheFa
br
i
cof
Cons
c
i
ous
ne
s
si
sf
ul
lofa
l
lt
hi
ng
s
,i
nc
l
udi
ngt
hemona
di
cSe
l
f(
a
t
ma
n)
.Al
lofphy
s
i
c
a
lc
r
e
a
t
i
on
ma
ni
f
e
s
t
sa
st
hepr
oduc
t
i
v
ee
ma
na
t
i
onofTheFa
br
i
cofCons
c
i
ous
ne
s
s
.Li
k
et
hepr
onunc
i
a
t
i
on
ofOhm,
t
hi
soc
c
ur
si
nf
ours
t
a
g
e
s
,
a
saf
unc
t
i
onofwi
l
l
f
ul
i
nt
e
nt
.
2
.Fr
om t
hepr
oduc
t
i
v
ei
nt
e
ntofAt
ma
n,whi
c
hs
hi
ne
sl
i
k
eaSuni
nt
heFa
br
i
c
,c
ome
st
houg
ht
,
l
i
g
ht
,e
ne
r
g
y
,a
ndfina
l
l
yphy
s
i
c
a
lma
t
t
e
r
.
.Wi
t
ht
hec
r
e
a
t
i
onofphy
s
i
c
a
lma
t
t
e
rc
ome
sf
ood,a
nd
f
r
om f
oodc
ome
st
hebody
,t
hel
i
f
ef
unc
t
i
onsoft
hebody
,t
hee
me
r
g
e
ntBodi
l
yEg
o,a
ndt
he
bl
i
s
s
f
ul
c
onne
c
t
i
ont
oSe
l
f
.
3
.Ands
oon,a
ndi
nf
our
s
,doe
sc
ons
c
i
ous
ne
s
sunf
ol
da
ndc
r
e
a
t
i
onma
ni
f
e
s
t
.I
fy
ouk
nowt
hi
s
,
y
ouk
nowGod/
Al
l
a
h/
Ta
o/
Br
a
hma
n.
Sixth Anuvāka: Contemplation of Brahma (Connecting to The Fabric)28
1
.The
r
ei
sas
pa
c
ewi
t
hi
nt
hehe
a
r
t
.Wi
t
hi
ni
tdwe
l
l
sPur
us
ha
,ma
deofmi
nd,i
mmor
t
a
l
,g
ol
de
n.
Tha
twhi
c
hha
ng
sdownbe
t
we
e
nt
wos
i
de
soft
hepa
l
a
t
el
i
k
eani
ppl
e
,t
ha
ti
sa
l
ongt
hepa
t
hwa
yof
I
ndr
a(
t
hes
oul
)
.
I
tpi
e
r
c
e
st
het
woha
l
v
e
soft
hes
k
ul
l
,
pa
s
s
i
ngouta
tt
hec
r
ownoft
hehe
a
dwhe
r
et
he
ha
i
re
nds
.Wi
t
ht
hes
oundbhūhhei
se
s
t
a
bl
i
s
he
di
nfir
e
,wi
t
hbhuv
a
hi
na
i
r
,wi
t
hs
uv
a
hi
nt
hes
un,
wi
t
hma
ha
hi
nBr
a
hma
n.Heobt
a
i
nss
e
l
f
r
ul
ea
ndbe
c
ome
st
hel
or
doft
hemi
nd,t
hel
or
dofs
pe
e
c
h,
2
8 Af
t
e
rt
he s
e
c
t
i
on on c
os
mol
og
y
,t
he
r
ei
sabr
i
e
fs
e
c
t
i
on on c
onne
c
t
i
on pr
a
c
t
i
c
e(
i
.
e
.
,
c
ont
e
mpl
a
t
i
on ofBr
a
hma
)
.Thi
ss
e
c
t
i
on i
nc
l
ude
sa c
onne
c
t
i
on v
i
s
ua
l
i
z
a
t
i
on,whi
c
hi
st
he
v
i
s
ua
l
i
z
a
t
i
ont
ha
tc
onne
c
t
st
hehe
a
r
tt
hr
oug
ht
hec
r
owna
ndoutt
het
opofhe
a
d,s
omeg
ui
da
nc
ea
nd
a
dv
i
c
eonc
onne
c
t
i
on,a
nds
omec
omme
nt
sonwha
tha
ppe
nswhe
ny
ouc
onne
c
t
,ba
s
i
c
a
l
l
yt
heSe
l
f
t
a
k
e
sov
e
rt
hebody
,a
nd onebe
c
ome
sama
ni
f
e
s
t
a
t
i
on oft
heBr
a
hma
n(
i
ns
t
a
nt
i
a
t
e
ds
pa
r
kof
Cons
c
i
ous
ne
s
s
)wi
t
hi
n.
3
0
t
hel
or
dofs
i
g
ht
,t
hel
or
dofhe
a
r
i
ng
,t
hel
or
dofunde
r
s
t
a
ndi
ng
.Andt
he
r
e
a
f
t
e
rhei
sBr
a
hma
n,wi
t
h
s
pa
c
ehi
sbody
,t
r
ut
hhi
ss
oul
,l
i
f
e
br
e
a
t
hhi
spl
a
y
,mi
ndhi
sbl
i
s
s
.Heflour
i
s
he
si
npe
a
c
e
.Hei
s
i
mmor
t
a
l
.
Ont
ha
ty
ous
houl
dr
e
fle
c
t
,
OPr
ā
c
hī
na
y
og
y
a
.
1
.The
r
ei
sapl
a
c
ei
nourhe
a
r
twhe
r
ey
ourSpi
r
i
t
ua
lEg
o,whi
c
hi
sc
onne
c
t
e
dt
oTheFa
br
i
cof
Cons
c
i
ous
ne
s
s
,dwe
l
l
s
.Thi
nka
boutwhe
r
ey
ourt
ons
i
l
sa
r
e
.Vi
s
ua
l
i
z
eac
onne
c
t
i
on,apowe
r
f
ul
be
a
m ofe
ne
r
g
y
/
l
i
g
ht
,be
t
we
e
ny
ourhe
a
r
tc
e
nt
e
r
,t
hr
oug
hy
ourt
ons
i
l
s
,a
ndoutupt
hr
oug
ht
he
t
opofy
ourhe
a
d.Bydoi
ngs
oy
ouwi
l
lbema
k
i
ngac
onne
c
t
i
on.I
ns
odoi
ngy
ouwi
l
lbei
nv
i
t
i
ng
y
ours
pi
r
i
t
ua
le
g
ot
oma
ni
f
e
s
ta
nde
x
pr
e
s
st
hef
ul
lt
r
ut
h,l
i
g
ht
,powe
r
,pe
a
c
e
,a
ndpl
a
y
f
ulbl
i
s
sof
Br
a
hma
n.Whe
ny
oua
r
ef
ul
l
yc
onne
c
t
e
d,s
e
l
fwi
l
lme
r
g
ewi
t
hSe
l
f
,a
ndSe
l
fwi
l
lha
v
ec
ont
r
olof
t
hebody
,
mi
nd,
s
pe
e
d,
s
i
g
ht
,
he
a
r
i
ng
,
a
nds
oon,
oft
hephy
s
i
c
a
l
body
.
Seventh Anuvāka: The Fivefold Nature of the World and the Individual29
1
.
Ea
r
t
h,
i
nt
e
r
me
di
a
t
es
pa
c
e
,
s
k
y
,
pr
i
ma
r
ydi
r
e
c
t
i
ons
,
i
nt
e
r
me
di
a
t
edi
r
e
c
t
i
ons
,
fir
e
,
a
i
r
,
s
un,
moon,
c
ons
t
e
l
l
a
t
i
ons
,
2
9Thes
e
c
t
i
ononc
onne
c
t
i
oni
sf
ol
l
owe
dbyaphi
l
os
ophi
c
a
ls
t
a
t
e
me
ntont
hefiv
e
f
ol
dna
t
ur
eof
t
hephy
s
i
c
a
l
uni
v
e
r
s
e
,
a
ndt
hei
ndi
v
i
dua
l
body
,
notv
e
r
ywe
l
l
pr
e
s
e
nt
e
d,
I
MHO.
Re
a
l
l
yt
hi
si
sj
us
tmor
e
ofanot
e
,ori
nt
r
oduc
t
i
on.Ag
a
i
n,t
heUpa
ni
s
ha
di
sl
i
k
eaCol
e
’
snot
es
umma
r
y
,ormor
el
i
k
ea
me
mor
i
z
e
dPowe
rPoi
ntpr
e
s
e
nt
a
t
i
on,
me
a
ntt
obefil
l
e
di
nbyak
nowl
e
dg
e
a
bl
et
e
a
c
he
r
.
I
nt
hene
x
ts
e
c
t
i
on,
t
heBr
a
hmā
na
ndaVa
l
l
i
,
wea
r
et
ol
dt
ha
tourphy
s
i
c
a
lbe
i
ngha
sfiv
el
a
y
e
r
s
,
or
fiv
es
he
a
t
hs
;
t
hus
,
i
ti
sfiv
e
f
ol
d.
It
hi
nkt
hes
t
a
t
e
me
nthe
r
ei
sapr
e
l
i
mi
na
r
yt
oadi
s
c
us
s
i
onoft
hefiv
e
f
ol
d na
t
ur
eoft
he body
;i
n pa
r
t
i
c
ul
a
r
,t
he fiv
ek
os
ha
s
,t
ha
toc
c
ur
si
nt
hene
x
tc
ha
pt
e
r
,t
he
Br
a
hmā
na
ndaVa
l
l
i
.I
nt
e
r
e
s
t
i
ng
l
y
,t
hefiv
e
f
ol
dna
t
ur
eofphy
s
i
c
a
lc
r
e
a
t
i
oni
sr
e
fle
c
t
e
di
nWe
s
t
e
r
n
e
s
ot
e
r
i
c
/
s
pi
r
i
t
ua
lt
hi
nk
i
ngbyt
he“
ma
g
i
c
a
l
”pe
nt
a
g
r
a
m(
fiv
e
poi
nt
e
ds
t
a
r
)
,whi
c
hi
sa
nof
t
us
e
d,
me
a
ni
ng
i
nf
us
e
dma
g
i
c
a
l
/
e
s
ot
e
r
i
cs
y
mbol
,
3
1
wa
t
e
r
,
he
r
bs
,
t
r
e
e
s
,
s
pa
c
e
,
body
—t
huswi
t
hr
e
s
pe
c
tt
oma
t
e
r
i
a
l
e
x
i
s
t
e
nc
e(
a
dhi
bhūt
a
)
.
Nowwi
t
hr
e
s
pe
c
tt
ot
he[
e
x
e
c
ut
i
v
es
e
l
f
](
a
dhy
ā
t
ma
)
:t
hel
i
f
e
br
e
a
t
h,di
ffus
e
dbr
e
a
t
h,downwa
r
d
br
e
a
t
h,upwa
r
dbr
e
a
t
h,e
v
e
nbr
e
a
t
h,s
i
g
ht
,he
a
r
i
ng
,mi
nd,s
pe
e
c
h,t
ouc
h,s
k
i
n,fle
s
h,mus
c
l
e
,bone
,
bonema
r
r
ow.
Af
t
e
rg
r
oupi
ngt
he
mi
nt
hi
swa
y
,
t
hes
e
e
rs
a
i
d,
“
Al
l
t
hi
si
ss
ur
e
l
yfiv
e
f
ol
d.
Thephy
s
i
c
a
luni
v
e
r
s
e
,t
hei
na
ni
ma
t
ephy
s
i
c
a
lwor
l
dofbodi
e
s
,t
r
e
e
s
,he
r
bs
,pl
a
ne
t
s
,s
t
a
r
s
,a
nd
c
ons
t
e
l
l
a
t
i
ons
,t
hea
ni
ma
t
e
dphy
s
i
c
a
lbody
,a
ndi
t
sphy
s
i
c
a
la
ndme
nt
a
ls
t
r
uc
t
ur
e
s
,a
l
lha
v
ea
fiv
e
f
ol
dde
ma
r
c
a
t
i
on.Wewi
l
lt
a
l
ka
boutt
hi
si
nt
hene
x
tc
ha
pt
e
rwhe
nwedi
s
c
us
st
hefiv
e
f
ol
d
na
t
ur
eoft
hephy
s
i
c
a
l
uni
t
.
Eight Anuvāka: Contemplation of Aum30
1
.
Aum i
sBr
a
hma
n.
Aum i
sa
l
l
t
hi
s
.
Aum i
swe
l
l
k
nowna
sas
i
g
nofa
g
r
e
e
i
ngt
obe
g
i
n.
Sowhe
nt
he
y
ma
k
et
he
mr
e
c
i
t
e[
wi
t
ht
hewor
dAum]
,
t
he
nt
he
ybe
g
i
nt
her
e
c
i
t
a
t
i
on.
Wi
t
hAum t
he
ys
i
ngt
heSā
ma
c
ha
nt
s
.Wi
t
hAum s
hom t
he
yr
e
c
i
t
et
hev
e
r
s
e
s[
t
ha
ta
r
enots
ung
]
.Wi
t
hAum t
hea
dhv
a
r
y
upr
i
e
s
t
g
i
v
e
st
her
e
s
pons
e
.
Wi
t
hAum t
hebr
a
hmapr
i
e
s
tg
i
v
e
st
hee
ul
og
y
.
Wi
t
hAum oneg
i
v
e
st
heoffe
r
i
ngt
o
t
hefir
e
.Wi
t
hAum t
heBr
ā
hma
na
,a
boutt
or
e
c
i
t
e
,t
hi
nk
s
,“
Ma
yIobt
a
i
nBr
a
hma
n.
”Wi
s
hi
ngf
or
Br
a
hma
n,
heobt
a
i
nsBr
a
hma
n.
Aum r
e
pr
e
s
e
nt
sBr
a
hma
n.Aum r
e
pr
e
s
e
nt
st
hephy
s
i
c
a
luni
v
e
r
s
e
.Aum i
sapowe
r
f
ula
ffir
ma
t
i
on.
Youc
a
ns
e
ehowpowe
r
f
ult
hes
y
mbolAum i
s
,
e
s
pe
c
i
a
l
l
ywhe
nus
e
da
saf
ours
t
a
g
ev
i
s
ua
l
i
z
a
t
i
on
3
0Af
t
e
rt
hephi
l
os
ophi
c
a
ls
t
a
t
e
me
nta
boutt
hefiv
e
f
ol
dna
t
ur
eofphy
s
i
c
a
lc
r
e
a
t
i
on,
weha
v
es
ome
a
ddi
t
i
ona
li
nf
or
ma
t
i
onont
hes
y
mbolAum,
s
pe
c
i
fic
a
l
l
yhowt
ous
ei
tt
oi
ni
t
i
a
t
ec
onne
c
t
i
on.
Tous
ei
t
t
oc
onne
c
t
,c
ha
ntt
hes
y
mbola
ndr
e
que
s
tc
onne
c
t
i
on(
t
hi
nk
,“
Ma
yIobt
a
i
nBr
a
hma
n)
.Asy
ouc
ha
nt
t
hepowe
r
f
ulAum,a
nda
sy
oui
nt
e
ntc
onne
c
t
i
on,s
odoy
ouobt
a
i
ni
t
.Not
e
,l
i
k
et
het
e
a
c
he
r
’
s
a
ffir
ma
t
i
on,t
hi
ss
e
c
t
i
ons
e
e
msmi
s
pl
a
c
e
da
ndl
i
k
ei
ts
houl
da
ppe
a
re
a
r
l
i
e
r
,unde
r
ne
a
t
ht
hepr
e
v
i
ous
di
s
c
us
s
i
onofAum.Se
e
i
ngi
the
r
ema
k
e
smet
hi
nks
ome
bodyde
l
i
be
r
a
t
e
l
ymov
e
ds
hi
ta
r
oundj
us
tt
o
ma
k
et
hi
smor
ec
onf
us
i
ng
.
3
2
ofe
ma
na
t
i
on,
orafiv
es
t
a
g
e
dv
i
s
ua
l
i
z
a
t
i
onofma
ni
f
e
s
t
a
t
i
on.
Thi
si
swhyi
ti
sus
e
da
tt
hes
t
a
r
tof
a
l
la
c
t
i
v
i
t
i
e
swhi
c
hy
ouwi
s
ht
oma
r
koffa
ss
a
c
r
e
d.Whe
ny
our
e
c
i
t
et
hes
y
mbolAum,y
oua
r
e
s
i
g
na
l
l
i
ng y
ourde
s
i
r
et
oi
ni
t
i
a
t
e a pur
ea
nd f
ul
l
ye
mpowe
r
e
dc
onne
c
t
i
on t
o The Fa
br
i
c
(
Br
a
hma
n)
.Toc
onne
c
t
,r
e
c
i
t
et
hewor
dAum a
ndt
hi
nk
,“
Ma
yIma
k
eapur
ea
ndpowe
r
f
ul
c
onne
c
t
i
ont
oCons
c
i
ous
ne
s
s
.
”Asy
ouwi
s
hf
ora
ndma
k
et
hi
sr
e
que
s
t
,s
oa
r
ey
oua
ut
oma
t
i
c
a
l
l
y
c
onne
c
t
e
d.
Ninth Anuvāka: Study and Teaching of the Sacred Syllable, the most Important of
All Duties (Right Action and Spiritual Study).31
1
.Th
ep
r
a
c
t
i
c
eo
fwh
a
ti
sr
i
g
h
ta
nda
l
s
ol
e
a
r
ni
nga
ndr
e
c
i
t
a
t
i
onoft
heVe
da
,t
r
ut
hf
ul
ne
s
sa
nda
l
s
o
l
e
a
r
ni
nga
ndr
e
c
i
t
a
t
i
onoft
heVe
da
,s
e
l
f
c
ont
r
ola
nda
l
s
ol
e
a
r
ni
nga
ndr
e
c
i
t
a
t
i
onoft
heVe
da
,
c
a
l
mne
s
sa
nda
l
s
ol
e
a
r
ni
nga
ndr
e
c
i
t
a
t
i
onoft
heVe
da
,t
hes
a
c
r
i
fic
i
a
lfir
e
sa
nda
l
s
ol
e
a
r
ni
nga
nd
r
e
c
i
t
a
t
i
onoft
heVe
da
,t
hefir
es
a
c
r
i
fic
e(
a
g
ni
hot
r
a
)a
nda
l
s
ol
e
a
r
ni
nga
ndr
e
c
i
t
a
t
i
onoft
heVe
da
,
g
ue
s
t
sa
nda
l
s
ol
e
a
r
ni
nga
ndr
e
c
i
t
a
t
i
onoft
heVe
da
,ma
nk
i
nda
nda
l
s
ol
e
a
r
ni
nga
ndr
e
c
i
t
a
t
i
onoft
he
Ve
da
,c
hi
l
dr
e
na
nda
l
s
ol
e
a
r
ni
nga
ndr
e
c
i
t
a
t
i
onoft
heVe
da
,pr
opa
g
a
t
i
ona
nda
l
s
ol
e
a
r
ni
nga
nd
r
e
c
i
t
a
t
i
onoft
heVe
da
,
de
s
c
e
nda
nt
sa
nda
l
s
ol
e
a
r
ni
nga
ndr
e
c
i
t
a
t
i
onoft
heVe
da
.
“
Tr
ut
hf
ul
ne
s
s
,
”s
a
y
s Sa
t
y
a
v
a
c
ha
s Ra
t
hī
t
a
r
a
.“
S
e
l
f
c
ont
r
ol
,
”s
a
y
s Ta
poni
t
y
a Pa
ur
us
hi
s
ht
i
.
“
Le
a
r
ni
nga
ndr
e
c
i
t
a
t
i
onoft
heVe
daa
l
one
,
”s
a
y
sNā
k
aMa
udg
a
l
y
a
,“
f
ort
ha
ti
nde
e
di
ss
e
l
f
c
ont
r
ol
,
t
ha
ti
nde
e
di
ss
e
l
f
c
ont
r
ol
.
”
3
1Thi
ss
e
c
t
i
ons
a
y
sba
s
i
c
a
l
l
ys
a
y
st
ha
tr
i
g
hta
c
t
i
ona
nds
pi
r
i
t
ua
l
s
t
udya
r
ec
r
i
t
i
c
a
l
[
t
oc
onne
c
t
i
on]
.
I
t
s
a
y
si
ti
nt
hev
e
r
yfir
s
ts
e
nt
e
nc
e
,
s
oi
ti
sc
ur
i
ouswhyt
hehe
a
di
ngs
ug
g
e
s
t
st
ha
tt
heme
s
s
a
g
ehe
r
ei
s
c
onc
e
r
ni
ngt
he“
s
t
udya
ndt
e
a
c
hi
ngoft
hes
a
c
r
e
ds
y
l
l
a
bl
e
,
”pa
r
t
i
c
ul
a
r
l
ywhe
nt
ha
ts
y
l
l
a
bl
ei
snot
me
nt
i
one
donc
ei
nt
hi
sut
t
e
r
a
nc
e
.
I
st
hi
sa
na
t
t
e
mpta
tmi
s
di
r
e
c
t
i
on,
af
a
i
l
e
dt
r
a
ns
l
a
t
i
on,
ors
i
mpl
y
t
het
r
a
ns
l
a
t
or
sowns
pi
r
i
t
ua
l
i
g
nor
a
nc
e
?Ir
e
na
met
hehe
a
di
ngt
o“
Ri
g
htAc
t
i
ona
ndSpi
r
i
t
ua
l
St
udy
”t
or
e
fle
c
tmor
et
hea
c
t
ua
l
c
ont
e
nt
.
3
3
I
fy
ouwa
ntt
oma
k
et
hes
t
r
ong
e
s
tc
onne
c
t
i
ng
,bes
ur
et
oe
s
t
a
bl
i
s
hRi
g
htAc
t
i
on.Ri
g
hta
c
t
i
oni
s
t
r
ut
hf
ul
ne
s
s
,s
e
l
fc
ont
r
ol
,c
a
l
mne
s
s
,c
ons
i
de
r
a
t
i
on,pr
ope
rt
r
e
a
t
me
nt
s ofg
ue
s
t
s
,pr
ope
r
t
r
e
a
t
me
ntofma
nk
i
nda
ndc
hi
l
dr
e
n,pr
ope
rr
e
s
pe
c
tf
ora
l
ll
i
f
e
,a
ndofc
our
s
e
,r
e
a
di
nga
nd
l
e
a
r
ni
ngf
r
om a
ut
he
nt
i
cs
pi
r
i
t
ua
lt
e
x
t
s
.I
fy
oudon’
te
s
t
a
bl
i
s
hr
i
g
hta
c
t
i
on,i
fy
oudon’
ts
t
udy
a
ut
he
nt
i
cs
pi
r
i
t
ua
l
i
t
yt
e
x
t
s
,y
ouwi
l
lha
v
edi
ffic
ul
t
yunde
r
s
t
a
ndi
ngt
hi
ng
s
,a
nddi
ffic
ul
t
yk
e
e
pi
ng
y
ourc
onne
c
t
i
onope
n.
Tenth Anuvāka: A Meditation of Veda Knowledge (a personal anecdote)32
1
.
Ia
mt
hemov
e
roft
het
r
e
e
.
Myf
a
mei
sl
i
k
eamount
a
i
nt
op.
Ex
a
l
t
e
d,
pur
e
,
l
i
k
et
hefinene
c
t
a
ri
n
t
hes
un,Ia
m ar
a
di
a
ntt
r
e
a
s
ur
e
,ama
nofwi
s
dom,s
oa
k
e
di
ni
mmor
t
a
l
i
t
y
.Suc
hi
sTr
i
s
ha
nk
u’
s
t
e
a
c
hi
ngupona
t
t
a
i
ni
ngt
heVe
da
.
Whe
nTr
i
s
ha
nk
uunde
r
s
t
oodt
het
e
a
c
hi
ng
sa
ndma
deac
onne
c
t
i
on,hes
a
i
d“
Ia
m apowe
r
f
ul
f
or
c
eofc
r
e
a
t
i
on.
Ia
me
x
a
l
t
e
dl
i
k
eamount
a
i
nt
op.
Ia
m Pur
ea
ndr
a
di
a
ntl
i
k
et
hes
un.
Ia
m wi
s
e
.
Ia
mi
mmor
a
l
.
Eleventh Anuvāka: Exhortation to the Departing Students33
1
.
Ha
v
i
ngt
a
ug
hthi
mt
heVe
da
,
t
het
e
a
c
he
ri
ns
t
r
uc
t
shi
ss
t
ude
nt
:
“
S
pe
a
kt
het
r
ut
h.
Fol
l
owdha
r
ma
.
Donotne
g
l
e
c
ty
ours
t
udy
.Af
t
e
ry
ouha
v
ebr
oug
hty
ourt
e
a
c
he
ra[
pa
r
t
i
ng
]g
i
f
t
,pl
e
a
s
i
ngt
ohi
m,do
notc
uts
hor
tt
hel
i
neofoffs
pr
i
ng
.“
Donotne
g
l
e
c
tt
het
r
ut
h.
Donotne
g
l
e
c
tdha
r
ma
.
Donotne
g
l
e
c
t
3
2Thi
ss
e
e
mst
obea
na
ne
c
dot
ec
onc
e
r
ni
ngwha
tha
ppe
nswhe
nonema
k
e
sac
onne
c
t
i
ona
nd
unde
r
s
t
a
nds
,
i
.
e
.
whe
none“
a
t
t
a
i
nst
heVe
da
.
”Whe
none“
a
t
t
a
i
nst
heVe
da
,
”onea
t
t
a
i
nst
heg
oa
l
oft
heVe
dawhi
c
hi
st
oe
na
bl
ec
onne
c
t
i
on.
3
3Thi
si
swha
ti
ts
a
y
s
:
ar
e
mi
nde
rt
ode
pa
r
t
i
ngs
t
ude
nt
,
s
pe
c
i
fic
a
l
l
yar
e
mi
nde
rt
oe
ng
a
g
ei
nr
i
g
ht
t
houg
hta
ndr
i
g
hta
c
t
i
on.
3
4
y
ourhe
a
l
t
h.Donotne
g
l
e
c
ty
ourwe
l
l
be
i
ng
.Donotne
g
l
e
c
tl
e
a
r
ni
nga
ndr
e
c
i
t
a
t
i
onoft
heVe
da
.Do
notne
g
l
e
c
ty
ourdut
i
e
st
ot
heg
odsa
ndt
oy
ourf
or
e
f
a
t
he
r
s
.
2
.“
Honory
ourmot
he
ra
sdi
v
i
ne
.Honory
ourf
a
t
he
ra
sdi
v
i
ne
.Honory
ourt
e
a
c
he
ra
sdi
v
i
ne
.
Honory
ourg
ue
s
ta
sdi
v
i
ne
.“
Thos
ea
c
t
i
onst
ha
ta
r
ewi
t
houtf
a
ul
t
,dot
hos
ea
ndnoot
he
r
s
.Thos
e
g
ooda
c
t
i
onst
ha
ta
r
edonebyy
ourt
e
a
c
he
r
s
,
dot
hos
ea
ndnoot
he
r
s
.
3
.“
Thos
eBr
ā
hma
na
swhoa
r
emor
edi
s
t
i
ng
ui
s
he
dt
ha
nuss
houl
dbema
dec
omf
or
t
a
bl
ewi
t
ha
s
e
a
t
.“
Yous
houl
dg
i
v
ewi
t
hr
e
s
pe
c
t
.Yous
houl
dnotg
i
v
ewi
t
houtr
e
s
pe
c
t
.Yous
houl
dg
i
v
ewi
t
h
a
bunda
nc
e
.You s
houl
dg
i
v
ewi
t
h mode
s
t
y
.You s
houl
dg
i
v
ewi
t
hc
a
r
e
.You s
houl
dg
i
v
ewi
t
h
unde
r
s
t
a
ndi
ng
.
4
.“
Now,i
fa
ta
nyt
i
mey
ouha
v
eadoubtr
e
g
a
r
di
ngt
hepe
r
f
or
ma
nc
eofr
i
t
e
s
,a
nydoubtr
e
g
a
r
di
ng
c
onduc
t
,y
ous
houl
dbe
ha
v
ea
st
hos
eBr
ā
hma
na
spr
e
s
e
ntbe
ha
v
ei
ns
uc
hma
t
t
e
r
s
— Br
ā
hma
na
swho
ha
v
eg
oodj
udg
me
nt
,a
r
ee
x
pe
r
i
e
nc
e
d,i
nde
pe
nde
nt
,notha
r
s
ha
ndwhol
ov
edha
r
ma
.“
Li
k
e
wi
s
e
,
r
e
g
a
r
di
ngpe
r
s
onswhoa
r
ea
c
c
us
e
dwi
t
houtr
e
a
s
on,y
ous
houl
dbe
ha
v
ea
st
hos
eBr
ā
hma
na
spr
e
s
e
nt
be
ha
v
et
owa
r
ds
uc
hpe
opl
e
— Br
ā
hma
na
swhoha
v
eg
oodj
udg
me
nt
,a
r
ee
x
pe
r
i
e
nc
e
d,i
nde
pe
nde
nt
,
notha
r
s
ha
ndwhol
ov
edha
r
ma
.“
Thi
si
st
hei
nj
unc
t
i
on.Thi
si
st
hea
dmoni
t
i
on.Thi
si
st
hes
e
c
r
e
t
k
nowl
e
dg
e(
upa
ni
s
ha
d)oft
heVe
da
.
Thi
si
st
hei
ns
t
r
uc
t
i
on.
Thi
s
,
ones
houl
dbei
nt
e
ntupon.
Ye
st
hi
s
,
ones
houl
dbei
nt
e
ntupon.
”
Now,de
a
rs
t
ude
nt
,a
sy
oug
o,pl
e
a
s
er
e
me
mbe
rt
oa
l
wa
y
ss
pe
a
kt
het
r
ut
h,t
oa
l
wa
y
se
ng
a
g
ei
n
r
i
g
hta
c
t
i
on,
a
ndt
oa
l
wa
y
sg
i
v
et
i
mef
ors
pi
r
i
t
ua
l
s
t
udy
.
Br
i
ngy
ourt
e
a
c
he
rag
i
f
t
.
St
a
yhe
a
l
t
hya
nd
e
ng
a
g
ei
ns
e
l
fc
a
r
e
.
Re
me
mbe
rt
os
t
udyt
heVe
da
.
Re
me
mbe
rt
oe
ng
a
g
ei
nr
i
g
hta
c
t
i
on(
Dha
r
ma
)
.
Donotne
g
l
e
c
ty
ourf
a
mi
l
i
a
l
dut
i
e
s
.
Re
me
mbe
r
,
y
ourmot
he
r
,
y
ourf
a
t
he
r
,
y
ourt
e
a
c
he
r
,
ag
ue
s
ti
ny
ourhome
,
i
nde
e
da
l
lofhuma
ni
t
y
,
a
l
ll
i
f
e
,a
nda
l
lc
r
e
a
t
i
on,i
sdi
v
i
ne
.Dowha
ty
ours
pi
r
i
t
ua
lt
e
a
c
he
r
smode
l
.Onl
ye
ng
a
g
ei
nr
i
g
ht
a
c
t
i
on.
3
5
Showr
e
s
pe
c
tt
ot
hos
ewhoa
r
ec
onne
c
t
e
da
ndhe
a
l
t
hy(
Br
ā
hma
na
s
)byg
i
v
i
ngt
he
m ac
omf
or
t
a
bl
e
s
e
a
t
.Don’
tdoi
tbe
c
a
us
ey
ouha
v
et
o.Don’
tdoi
tbe
c
a
us
ei
tg
i
v
e
sy
oupr
i
de
.Don’
tdoi
tf
ora
ny
ot
he
rr
e
a
s
onbutbe
c
a
us
ey
ouunde
r
s
t
a
ndwhyy
ous
houl
ds
howt
he
mt
hi
ss
ma
l
l
r
e
s
pe
c
t
.
Twelfth Anuvāka: Invocation
Ma
yMi
t
r
abr
i
ngusg
oodf
or
t
une
.
Ma
yVa
r
unabr
i
ngusg
oodf
or
t
une
.
Ma
yAr
y
a
ma
nbr
i
ngusg
oodf
or
t
une
.
Ma
yI
ndr
aa
ndBr
i
ha
s
pa
t
i
br
i
ngusg
oodf
or
t
une
.
Ma
yVi
s
hnuofwi
des
t
r
i
de
sbr
i
ngusg
oodf
or
t
une
.
Ig
i
v
ehonort
oBr
a
hma
n.
Ig
i
v
ehonort
oy
ou,
OVā
y
u.
Youa
r
ei
nde
e
dBr
a
hma
nma
ni
f
e
s
t
.
Ofy
ou,
t
hema
ni
f
e
s
tBr
a
hma
n,
Iha
v
es
pok
e
n.
Iha
v
es
pok
e
nwha
ti
sr
i
g
ht
.
Iha
v
es
pok
e
nwha
ti
st
r
ue
.
Tha
tha
spr
ot
e
c
t
e
dme
.
Tha
tha
spr
ot
e
c
t
e
dt
hes
pe
a
k
e
r
.
I
tha
spr
ot
e
c
t
e
dme
.
I
tha
spr
ot
e
c
t
e
dt
hes
pe
a
k
e
r
.
Aum s
hā
nt
i
hs
hā
nt
i
hs
hā
nt
i
h
Wi
t
hr
e
s
pe
c
ta
ndr
e
v
e
r
e
nc
e
,
Ia
s
kf
orpos
i
t
i
v
i
t
ya
ndg
oodf
or
t
une
.
Toda
y
,
Iha
v
et
a
ug
hthet
r
ut
hof
Br
a
hma
n,
a
ndhowt
oc
onne
c
t
.
Iha
v
es
pok
e
nt
het
r
ut
ha
ndt
hi
st
r
ut
hha
spr
ot
e
c
t
e
dme
.Pe
a
c
et
o
a
l
l
be
i
ng
s
.
Pe
a
c
et
ot
hepl
a
ne
t
.
Pe
a
c
ei
nt
hec
os
mos
.
3
6
Brahmānanda (Bliss of Brahman) Valli34
First Anuvāka: Invocation with the Student35
Le
tusbet
og
e
t
he
r
.
Le
tuse
a
tt
og
e
t
he
r
.
Le
tusbev
i
t
a
l
t
og
e
t
he
r
.
Le
tusber
a
di
a
t
i
ngt
r
ut
h,
r
a
di
a
t
i
ngt
hel
i
g
htofl
i
f
e
.
Ne
v
e
rs
ha
l
l
wede
nounc
ea
ny
one
,
ne
v
e
re
nt
e
r
t
a
i
nne
g
a
t
i
v
i
t
y
.
Om s
hā
nt
i
hs
hā
nt
i
hs
hā
nt
i
h
Le
tusbet
og
e
t
he
ra
ndc
onne
c
t
e
d.
Le
tuse
a
tt
og
e
t
he
ra
ndbec
onne
c
t
e
d.
Le
tusl
i
v
el
i
f
et
og
e
t
he
ri
nc
onne
c
t
i
on.
Le
tusr
a
di
a
t
et
het
r
ut
hofc
onne
c
t
i
on.
Le
tusr
a
di
a
t
et
het
r
ut
hofa
l
l
l
i
f
e
.
Ne
v
e
rs
a
yba
dt
hi
ng
sa
boutot
he
r
s
.
Ne
v
e
re
nt
e
r
t
a
i
nne
g
a
t
i
v
i
t
y
.
3
6
Aum.Pe
a
c
et
oa
l
l
be
i
ng
s
.
Pe
a
c
et
ot
hepl
a
ne
t
.
Pe
a
c
ei
nt
hec
os
mos
.
3
4Ka
t
za
ndEg
e
ne
s
,
Th
eUp
a
ni
s
h
a
d
s
:
ANe
wTr
a
ns
l
a
t
i
o
n.
3
5The
s
ehe
a
di
ng
sf
r
om SRa
dha
k
r
i
s
hna
n,
e
d.
,
Th
ePr
i
nc
i
p
a
l
Up
a
ni
s
a
d
s(
London:
Ge
or
g
eAl
l
e
n&
Unwi
n,
1
968
)
,
ht
t
ps
:
/
/
a
r
c
hi
v
e
.
or
g
/
s
t
r
e
a
m/
Pr
i
nc
i
pa
l
Upa
ni
s
ha
ds
/
1
2
94
8
1
965
The
Pr
i
nc
i
pa
l
Upa
ni
s
ha
ds
by
SRa
dha
k
r
i
s
hna
n#pa
g
e
/
n5
/
mode
/
2
up.
3
7
3
7
Om.Thek
nowe
rofBr
a
hma
na
t
t
a
i
nst
hehi
g
he
s
t(
Supr
e
me
)
.Conc
e
r
ni
ngt
hi
s
,i
tha
sbe
e
n
de
c
l
a
r
e
d:
Br
a
hma
ni
st
r
ut
h,
k
nowl
e
dg
e
,
i
nfini
t
y
.
Hewhok
nowsBr
a
hma
ndwe
l
l
i
ngi
nt
hes
e
c
r
e
tpl
a
c
e
,
i
nt
he
3
8
fie
l
d oft
het
r
a
ns
c
e
nde
nt(
s
upr
e
mes
pa
c
e
)
,wi
nsa
l
lde
s
i
r
e
st
og
e
t
he
rwi
t
h Br
a
hma
n,t
hea
l
l
3
9
k
nowi
ng
.
Whe
ny
ou f
ul
l
yunde
r
s
t
a
nd t
he Fa
br
i
cofCons
c
i
ous
ne
s
s
,y
ou r
e
a
c
ht
he hi
g
he
s
ts
t
a
t
eof
k
nowl
e
dg
e
,a
ndf
ul
lc
onne
c
t
i
on.TheFa
br
i
cofCons
c
i
ous
ne
s
s(
Br
a
hma
n)i
st
r
ut
h,k
nowl
e
dg
e
,
a
ndi
nfini
t
y
.Whe
ny
ouk
now t
hi
s
,a
ndwhe
ny
ourr
e
a
l
i
z
et
ha
tt
hr
oug
hy
ourhe
a
r
ty
oua
r
e
c
onne
c
t
e
dt
ot
ha
t
,
y
ouha
v
et
hepowe
rt
or
e
a
l
i
z
ey
ourde
s
i
r
e
s
.
Fr
om t
hi
sSe
l
f(
Āt
mā
)a
r
os
es
pa
c
e
;f
r
om s
pa
c
e
,a
i
r
;f
r
om a
i
r
,fir
e
;f
r
om fir
e
,wa
t
e
r
;f
r
om wa
t
e
r
,
e
a
r
t
h;
f
r
om e
a
r
t
h,
he
r
bs
;
f
r
om he
r
bs
,
f
ood;
a
ndf
r
om f
ood,
ma
n.
Re
me
mbe
r
,a
l
lofc
r
e
a
t
i
one
ma
na
t
e
sf
r
om t
heFa
br
i
c
/
Br
a
hma
n.Fi
r
s
tt
he
i
ri
sUndi
ffe
r
e
nt
i
a
t
e
d
Cons
c
i
ous
ne
s
s
,t
he
nt
he
r
ei
sAt
ma
n,t
he
nt
he
i
ri
sTheUnf
ol
di
ng
,t
he
nt
heBi
gBa
ng
,t
he
ns
ol
a
r
s
y
s
t
e
ms
,
t
he
nwa
t
e
r
,
t
he
nl
i
f
e
,
a
ndfina
l
l
y
,
t
hec
r
owi
ngpi
nna
c
l
eofCons
c
i
ous
ne
s
s
’
se
v
ol
ut
i
on,
t
he
Phy
s
i
c
a
l
Uni
t
.
3
6Thi
si
st
heope
ni
nga
ffir
ma
t
i
on.
Thi
ss
e
t
st
hes
t
a
g
ea
ndf
oc
us
e
si
nt
e
nts
ot
ha
tt
het
e
a
c
hi
ngma
y
ha
v
et
hebe
s
tpos
s
i
bl
eout
c
ome
.
3
7ht
t
ps
:
/
/
www.
hi
nduwe
bs
i
t
e
.
c
om/
t
a
i
t
t
i
r
i
y
a
upa
ni
s
ha
d.
a
s
p
3
8ht
t
ps
:
/
/
www.
hi
nduwe
bs
i
t
e
.
c
om/
t
a
i
t
t
i
r
i
y
a
upa
ni
s
ha
d.
a
s
p
3
9Hewhok
nowsBr
a
hma
n,
i
.
e
.
,
hewhoi
sc
onne
c
t
e
d,
e
nj
oy
sofahos
tofbe
ne
fit
s
.
3
8
Thi
s
,
t
he
n,
i
st
hema
nt
ha
ti
sma
def
r
om t
hee
s
s
e
nc
eoff
ood.
Thi
s
,
i
nde
e
d,
i
shi
she
a
d.
Thi
si
st
he
r
i
g
htwi
ng
.
Thi
si
st
hel
e
f
twi
ng
.
Thi
si
shi
ss
e
l
f
.Thi
si
st
het
a
i
l
,
whi
c
hg
i
v
e
ss
t
a
bi
l
i
t
y
.Ast
ot
ha
t
,
t
he
r
e
i
st
hef
ol
l
owi
ngv
e
r
s
e
:
Fr
om t
hee
v
ol
ut
i
onofl
i
f
ee
v
e
nt
ua
l
l
yaPhy
s
i
c
a
lUni
tc
a
pa
bl
eofc
ont
a
i
ni
ngf
ul
lCons
c
i
ous
ne
s
s
(
Br
a
hma
n)e
me
r
g
e
s
.
Second Anuvāka: The Importance of Food
Fr
om f
ooda
l
onea
r
ebor
na
l
lc
r
e
a
t
ur
e
st
ha
tr
e
s
tone
a
r
t
h.Byf
ooda
l
onet
he
yl
i
v
e
,a
ndi
nt
of
ood
t
he
ypa
s
si
nt
hee
nd.
Al
l
c
r
e
a
t
ur
e
sont
hi
spl
a
ne
tha
v
eaphy
s
i
c
a
l
f
or
m,
aphy
s
i
c
a
l
uni
t
.
Foodi
st
hefir
s
t
bor
nofbe
i
ng
s
,a
nds
oi
sc
a
l
l
e
dt
hehe
a
l
i
nghe
r
bofa
l
l
.Thos
ewhowor
s
hi
p
Br
a
hma
na
sf
ood,
s
ur
e
l
yobt
a
i
na
l
l
f
ood.
Foodi
st
hee
l
de
s
tofbe
i
ng
s
,
a
nds
oi
sc
a
l
l
e
dt
hehe
a
l
i
nghe
r
bofa
l
l
.
Fr
om f
oodbe
i
ng
sa
r
ebor
n.
By
f
ood,
onc
ebor
n,
t
he
yflour
i
s
h.
I
te
a
t
sa
ndi
ti
se
a
t
e
n,
a
nds
oi
sc
a
l
l
e
df
ood.
Thi
sf
or
m(
a
nna
ma
y
āt
ma
)r
e
qui
r
e
sf
oodt
ode
v
e
l
opa
ndt
obehe
a
l
t
hy
.Thi
sf
or
mi
sf
oodf
or
ot
he
rl
i
v
i
ngbe
i
ng
s
.Thus
,t
hi
si
st
hes
e
l
fma
deupoff
ood.I
fy
ouunde
r
s
t
a
ndBr
a
hma
na
sf
ood,
f
oodwi
l
l
beg
e
ne
r
a
t
e
donEa
r
t
h.
Di
ffe
r
e
ntf
r
om a
ndpl
a
c
e
dwi
t
hi
nt
hes
e
l
fma
deoft
hee
s
s
e
nc
eoff
oodi
st
hes
e
l
fma
deofv
i
t
a
l
br
e
a
t
h,bywhi
c
ht
hes
e
l
fma
deoff
oodi
sfil
l
e
d.Thes
e
l
fma
deofbr
e
a
t
ha
l
s
oi
ss
ha
pe
dl
i
k
eape
r
s
on.
I
t
shuma
nf
or
m ma
t
c
he
st
hef
or
m oft
heot
he
r[
t
hes
e
l
fma
deoff
ood]
.Thel
i
f
e
br
e
a
t
h(
pr
ā
na
)i
shi
s
he
a
d.Themov
i
ngbr
e
a
t
h(
v
y
ā
na
)i
shi
sr
i
g
htwi
ng
.Thedownwa
r
dbr
e
a
t
h(
a
pā
na
)i
shi
sl
e
f
twi
ng
.
Spa
c
ei
shi
ss
e
l
f
.
Ea
r
t
hi
shi
st
a
i
l
,
whi
c
hg
i
v
e
ss
t
a
bi
l
i
t
y
.
Ast
ot
ha
tt
he
r
ei
st
hef
ol
l
owi
ngv
e
r
s
e
:
3
9
Butnot
e
,y
ourphy
s
i
c
a
lf
or
mi
sj
us
tonea
s
pe
c
tofy
ourphy
s
i
c
a
luni
t
.Yourphy
s
i
c
a
luni
ta
l
s
o
c
ons
i
s
t
sofy
ourme
t
a
bol
i
cl
i
f
ef
unc
t
i
ons(
pr
āna
ma
y
āt
ma
n)
.
Third Anuvāka: Breath and Mind
Gods
,me
na
nda
ni
ma
l
sa
l
lbr
e
a
t
he
,f
ol
l
owi
ngt
hel
i
f
e
br
e
a
t
h(
pr
ā
na
)
,f
orpr
ā
nai
st
hel
i
f
eof
be
i
ng
s
,
a
nds
oi
sc
a
l
l
e
dt
hel
i
f
eofa
l
l
.
Al
l
c
r
e
a
t
ur
e
sbr
e
a
t
ha
ndi
ti
sbr
e
a
t
hi
ng(
a
ndf
ood)whi
c
he
ne
r
g
i
e
st
heme
t
a
bol
i
s
m.
Thos
ede
v
ot
e
dt
opr
ā
naa
sBr
a
hma
na
t
t
a
i
naf
ul
ls
pa
nofl
i
f
e
,
f
orpr
ā
nai
st
hel
i
f
eofbe
i
ng
s
,
a
nds
o
i
sc
a
l
l
e
dt
hel
i
f
eofa
l
l
.
Thos
ewhor
e
s
pe
c
tt
hebi
ol
og
i
c
a
l
f
unc
t
i
onsoft
hephy
s
i
c
a
l
uni
twi
l
l
a
t
t
a
i
nal
ongl
i
f
e
.
Di
ffe
r
e
ntf
r
om a
ndpl
a
c
e
dwi
t
hi
nt
hes
e
l
fma
deofbr
e
a
t
hi
st
hes
e
l
fma
deofmi
nd,bywhi
c
ht
he
s
e
l
fma
deofbr
e
a
t
hi
sfil
l
e
d.
Thes
e
l
fma
deofmi
nda
l
s
oi
ss
ha
pe
dl
i
k
eape
r
s
on.
Butnot
e
,
y
ourphy
s
i
c
a
l
bodya
ndi
t
sbi
ol
og
i
c
a
l
l
i
f
ea
r
enott
heonl
ya
s
pe
c
t
sofy
ourphy
s
i
c
a
l
be
i
ng
.
Ar
i
s
i
ngf
r
om t
hephy
s
i
c
a
luni
ta
ndt
heme
t
a
bol
i
cl
i
f
ef
unc
t
i
onsi
nt
hel
owe
rmi
nda
ndbodi
l
ye
g
o
(
ma
noma
y
āt
ma
)
.
I
t
shuma
nf
or
m ma
t
c
he
st
hef
or
m oft
heot
he
r[
t
hes
e
l
fma
deofbr
e
a
t
h]
.TheYa
j
usi
shi
she
a
d.
4
0
TheRi
ki
shi
sr
i
g
htwi
ng
.
TheSā
mai
shi
sl
e
f
twi
ng
.
Te
a
c
hi
ngi
shi
ss
e
l
f
.
Thehy
mnsoft
heAt
ha
r
v
a
ns
a
ndAng
i
r
a
s
e
s
2
4a
r
ehi
st
a
i
l
,
whi
c
hg
i
v
e
ss
t
a
bi
l
i
t
y
.
Ast
ot
ha
tt
he
r
ei
st
hef
ol
l
owi
ngv
e
r
s
e
:
Thes
e
l
fma
deupofmi
nd(
ma
noma
y
āt
ma
)i
sde
pe
nde
ntont
heme
t
a
bol
i
s
ma
ndl
i
f
ef
unc
t
i
ons
,
a
ndt
hephy
s
i
c
a
l
uni
t
.
Themi
ndi
snur
t
ur
e
dt
hr
oug
hl
e
a
r
ni
ng
.
4
0Ya
j
us
,
i
sYa
j
ur
v
e
da
,
t
heVe
daofpr
os
ema
nt
r
a
s
.
Ri
ki
st
heRi
g
v
e
da
,
ac
ol
l
e
c
t
i
onofhy
mnst
ot
he
Gods
.
Sa
mar
e
f
e
r
st
ot
heSa
ma
v
e
da
,
a
nds
oon.
Thus
,
onenur
t
ur
e
st
hebodi
l
ye
g
oa
ndl
owe
rmi
nd
wi
t
hma
nt
r
a
s
,
hy
mns
,
t
e
a
c
hi
ng
s
,
a
nds
oon.
4
0
Fourth Anuvāka: Mind and Intelligence
Tha
tf
r
om whi
c
hs
pe
e
c
ht
ur
nsba
c
k
2
5a
l
ongwi
t
ht
hemi
nd,
whi
c
hc
a
nnotr
e
a
c
hi
t
— hewhok
nows
t
hebl
i
s
sofBr
a
hma
n,
f
e
a
r
snote
v
e
ra
g
a
i
n.
Thi
si
st
hee
mbodi
e
ds
e
l
foft
hepr
e
c
e
di
ngone[
mi
nd]
.Di
ffe
r
e
ntf
r
om a
ndpl
a
c
e
dwi
t
hi
nt
hes
e
l
f
ma
deofmi
ndi
st
hes
e
l
fma
deofi
nt
e
l
l
i
g
e
nc
e
,
bywhi
c
ht
hes
e
l
fma
deofmi
ndi
sfil
l
e
d.
Thes
e
l
fma
deof
i
nt
e
l
l
i
g
e
nc
ea
l
s
oi
ss
ha
pe
dl
i
k
eape
r
s
on.
I
t
sh
uma
nf
o
r
mma
t
c
h
e
st
h
ef
o
r
mo
ft
h
eo
t
h
e
r[
t
hes
e
l
fma
deof
mi
nd]
.Fa
i
t
hi
shi
she
a
d.Ther
i
g
hti
shi
sr
i
g
htwi
ng
.Tr
ut
hi
shi
sl
e
f
twi
ng
.Yog
ai
shi
ss
e
l
f
.41Ma
ha
hi
s
hi
st
a
i
l
,
whi
c
hg
i
v
e
ss
t
a
bi
l
i
t
y
.
Ast
ot
ha
tt
he
r
ei
st
hef
ol
l
owi
ngv
e
r
s
e
:
I
na
ddi
t
i
ont
ot
hebodi
l
ye
g
ot
he
r
ei
sa
na
ddi
t
i
ona
ll
a
y
e
rofmi
ndwhi
c
hi
st
hedi
s
c
r
i
mi
na
t
i
ng
,
c
r
i
t
i
c
a
l
,i
nt
e
l
l
i
g
e
ntmi
nd(
v
i
j
na
mayātman).Thi
si
st
ha
tpa
r
toft
heps
y
c
hea
s
s
oc
i
a
t
e
dwi
t
ht
he
hi
g
he
rbr
a
i
nc
e
nt
e
r
s
,i
.
e
.
,t
hene
oc
or
t
e
x
.Thi
sbr
a
i
nc
e
nt
e
ri
si
mpor
t
a
nta
ndpr
ov
i
de
shi
g
he
r
f
unc
t
i
onsf
orBr
a
hma
n,s
uc
ha
sf
a
i
t
h,c
onc
e
nt
r
a
t
i
on,j
us
t
i
c
e
,a
nddi
s
c
r
i
mi
na
t
i
ngf
unc
t
i
ons
.Thi
s
br
a
i
nc
e
nt
e
ri
sde
pe
nde
ntonahe
a
l
t
hybody
,
he
a
l
t
hyne
ur
a
l
s
y
s
t
e
m,
a
ndhe
a
l
t
hybodi
l
ye
g
o.
Fifth Anuvāka: Intelligence and Bliss
I
nt
e
l
l
i
g
e
nc
ea
c
c
ompl
i
s
he
st
hes
a
c
r
i
fic
e
,a
ndi
ta
c
c
ompl
i
s
he
sa
c
t
i
ona
swe
l
l
.Al
lt
heg
odswor
s
hi
p
i
nt
e
l
l
i
g
e
nc
ea
sBr
a
hma
n,
t
hef
or
e
mos
t
.
Yourhi
g
he
rbr
a
i
nf
unc
t
i
ons
,t
hei
nt
e
l
l
i
g
e
nc
eofy
ourne
oc
or
t
e
x
,i
sa
ni
mpor
t
a
ntde
t
e
r
mi
ne
rof
a
c
t
i
on.
Ev
e
r
y
bodywhoi
sa
ny
bodyr
e
f
e
r
si
nt
e
l
l
i
g
e
nc
ea
sc
r
i
t
i
c
a
l
a
s
pe
c
tofBr
a
hma
n.
I
fonek
nowsBr
a
hma
na
si
nt
e
l
l
i
g
e
nc
e
,
a
ndne
g
l
e
c
t
si
tnot
,hel
e
a
v
e
sbe
hi
nde
v
i
l
si
nt
hebodya
nd
f
ul
fil
l
sa
l
l
de
s
i
r
e
s
.
4
1Fa
i
t
h,
t
r
ut
h,
y
og
a
,
e
t
c
.
,
a
l
l
s
t
r
e
ng
t
he
nt
hei
nt
e
l
l
i
g
e
nc
e
,
t
hec
or
t
i
c
a
l
f
unc
t
i
ons
.
Se
e
msr
i
g
htt
ome
.
4
1
I
fy
ouunde
r
s
t
a
ndt
hi
ng
s
,i
twi
l
lbee
a
s
i
e
rt
oe
ng
a
g
ei
nRi
g
htAc
t
i
on(
i
.
e
.a
v
oi
ds
i
ns
)a
nda
l
s
o
a
t
t
a
i
ny
ourt
r
uede
s
i
r
e
s
.
Thi
si
st
hee
mbodi
e
ds
e
l
foft
hepr
e
c
e
di
ngone[
i
nt
e
l
l
i
g
e
nc
e
]
.Di
ffe
r
e
ntf
r
om a
ndpl
a
c
e
dwi
t
hi
n
t
hes
e
l
fma
deofi
nt
e
l
l
i
g
e
nc
ei
st
hes
e
l
fma
deofbl
i
s
s
,bywhi
c
ht
hes
e
l
fma
deofi
nt
e
l
l
i
g
e
nc
ei
sfil
l
e
d.
Thes
e
l
fma
deofbl
i
s
sa
l
s
oi
ss
ha
pe
dl
i
k
eape
r
s
on.
I
t
shuma
nf
or
m ma
t
c
he
st
hef
or
m oft
heot
he
r[
t
he
s
e
l
fma
deofi
nt
e
l
l
i
g
e
nc
e
]
.
Pl
e
a
s
ur
ei
shi
she
a
d.
De
l
i
g
hti
shi
sr
i
g
htwi
ng
.
Enc
ha
nt
me
nti
shi
sl
e
f
twi
ng
.
Bl
i
s
si
shi
ss
e
l
f
.
Br
a
hma
ni
shi
st
a
i
l
,
whi
c
hg
i
v
e
ss
t
a
bi
l
i
t
y
.
Ast
ot
ha
tt
he
r
ei
st
hef
ol
l
owi
ngv
e
r
s
e
:
Fi
na
l
l
y
,
i
na
ddi
t
i
ont
ot
hedi
s
c
r
i
mi
na
t
i
ng
/
i
nt
e
l
l
i
g
e
nc
ene
oc
or
t
e
xofy
ourhi
g
he
rmi
nd,
t
he
r
ei
st
he
a
na
nda
ma
y
ātman, or the bliss self. This aspect of your physical unit is dependent on the quality
and health of your intelligence, which in turn depends on the quality and health of the lower mind,
metabolism, and physical (food) unit. When all other aspects of your physical beng are healthy and
fully aligned, we attain the pleasure and bliss of connection. The bliss functions of the body
provide love, joy, rejoicing, and bliss.
Sixth Anuvāka: Brahman, the Self in the Body
I
fape
r
s
ont
hi
nk
sBr
a
hma
ndoe
snote
x
i
s
t
,
t
he
nt
ha
tpe
r
s
onbe
c
ome
sunr
e
a
l
.
I
fape
r
s
onk
nowst
ha
tBr
a
hma
ne
x
i
s
t
s
,
t
he
npe
opl
ek
nowhi
mt
ober
e
a
l
.
Thi
si
nde
e
di
st
hee
mbodi
e
ds
e
l
foft
hepr
e
c
e
di
ngone
.
Nowt
hef
ol
l
owi
ngque
s
t
i
onsa
r
i
s
e
:
Doe
s
s
ome
onewhok
nowsnotg
ot
ot
heot
he
rwor
l
duponde
pa
r
t
i
ng
?Ordoe
ss
ome
onewhok
nowsr
e
a
c
h
t
heot
he
rwor
l
duponde
pa
r
t
i
ng
?42
4
2Ana
l
t
e
r
na
t
i
v
ef
r
om ht
t
ps
:
/
/
www.
hi
nduwe
bs
i
t
e
.
c
om/
t
a
i
t
t
i
r
i
y
a
upa
ni
s
ha
d.
a
s
p
None
x
i
s
t
e
nt
,
v
e
r
i
l
y
,
be
c
ome
s
,
whe
nonek
nowst
hus
,
"
None
x
i
s
t
e
nc
ei
st
hi
sBr
a
hma
n.
"Ex
i
s
t
e
nt
be
c
ome
sbyt
ha
tk
nowi
ng
,
whe
nonek
nowst
hus
,
"
Br
a
hma
ndoe
se
x
i
s
t
.
"Thi
s(
Br
a
hma
n)
,
i
nde
e
d,
i
st
hes
oul
oft
ha
tpr
i
orone(
bl
i
s
sbody
)
.
Now,
(
t
hea
ns
we
r
)a
st
ot
hef
ol
l
owi
ngque
s
t
i
on.
Whe
t
he
ra
ny
onewhok
nowsnotuponde
pa
r
t
i
ngf
r
om t
hi
sl
i
f
eg
ot
ot
heot
he
rwor
l
d;
ordoe
s
4
2
Br
a
hma
n(
t
heFa
br
i
c
)i
sbot
he
x
i
s
t
e
nt(
phy
s
i
c
a
la
ndwi
t
ha
ni
de
nt
i
t
y
)a
ndnone
x
i
s
t
e
nt (
pur
e
c
ons
c
i
ous
ne
s
s
,
wi
t
hnoi
de
nt
i
t
y
)
.
I
fy
out
hi
nkofno
ne
x
i
s
t
e
nc
e
,
y
ouwi
l
lc
onne
c
ta
ndk
nowt
ha
t
.
I
f
y
out
hi
nkofe
x
i
s
t
e
nc
e
,
y
ouwi
l
l
c
onne
c
ta
ndk
nowt
ha
t
.
He[
t
heCr
e
a
t
or
]de
s
i
r
e
d,
“
Ma
yIbe
c
omema
ny
.
Ma
yIg
i
v
ebi
r
t
h.
”Hewe
nti
nt
ohi
ms
e
l
f
.
Ha
v
i
ngg
one
i
nt
ohi
ms
e
l
f
,
hec
r
e
a
t
e
da
l
l
t
hi
s
,
wha
t
e
v
e
ri
she
r
e
.
Ha
v
i
ngc
r
e
a
t
e
di
t
,
hee
nt
e
r
e
di
nt
oi
t
.
Ha
v
i
nge
nt
e
r
e
d
i
nt
oi
t
,
hebe
c
a
met
hef
or
me
da
ndt
hef
or
ml
e
s
s
,
t
hee
x
pr
e
s
s
e
da
ndt
heune
x
pr
e
s
s
e
d,
t
hefix
e
da
ndt
he
nonfix
e
d,
t
hes
e
nt
i
e
nta
ndt
henons
e
nt
i
e
nt
,
t
her
e
a
la
ndt
henonr
e
a
l
.Ast
her
e
a
l
,
hebe
c
a
mewha
t
e
v
e
r
i
she
r
e
.
Sot
he
yc
a
l
l
t
ha
tt
her
e
a
l
.
Ast
ot
ha
tt
he
r
ei
st
hef
ol
l
owi
ngv
e
r
s
e
:
Br
a
hma
ni
st
hes
our
c
eofa
l
lt
hi
ng
s
.Ha
v
i
ngc
r
e
a
t
e
dt
hephy
s
i
c
a
luni
v
e
r
s
e
,Br
a
hma
ne
nt
e
r
e
di
nt
o
i
ta
ndt
husbe
c
omephy
s
i
c
a
lc
r
e
a
t
i
ona
nda
l
lt
ha
te
x
i
s
t
sbe
y
ondi
t
.
Whe
nt
hephy
s
i
c
a
luni
ti
sf
ul
l
y
f
unc
t
i
oni
ng
,
a
ndwhe
nt
hebl
i
s
sf
unc
t
i
onsa
r
ea
c
t
i
v
e
,
Br
a
hma
nbe
c
ome
se
mbodi
e
di
nt
hephy
s
i
c
a
l
uni
t
.
Seventh Anuvāka: The Blissful Nature of Brahman43
I
nt
hebe
g
i
nni
ng
,
a
l
lt
hi
swa
snot
be
i
ng
.
Fr
om t
ha
t
,
be
i
ngwa
sbor
n.
Tha
tf
a
s
hi
one
di
t
s
e
l
fbyi
t
s
e
l
f
.
The
r
e
f
or
ei
ti
sc
a
l
l
e
dwe
l
l
ma
de
.
Tha
t
,
be
i
ngwe
l
l
ma
de
,
i
st
r
ul
yt
hee
s
s
e
nc
e
.
I
nt
hebe
g
i
nni
ng
,t
heuni
v
e
r
s
e(
a
l
lt
hi
s
)wa
sundi
ffe
r
e
nt
i
a
t
e
d,unma
ni
f
e
s
t
e
d,t
heFa
br
i
cof
Cons
c
i
ous
ne
s
s
.
Fr
om t
hi
sunbe
i
ng
,
Se
l
fc
r
e
a
t
e
di
t
s
e
l
fa
nde
me
r
g
e
d.
Sur
e
l
ybyg
r
a
s
pi
ngt
hee
s
s
e
nc
e
,
onei
sfil
l
e
dwi
t
hbl
i
s
s
.
Whoi
nde
e
dwoul
dbr
e
a
t
he
,
whowoul
dbe
a
l
i
v
ei
ft
hi
sbl
i
s
sdi
dnotpe
r
v
a
des
pa
c
e
?Fort
hi
se
s
s
e
nc
ea
l
onebe
s
t
owsde
l
i
g
ht
.
a
ny
onewhok
nowsuponde
pa
r
t
i
ngf
r
om he
r
ea
t
t
a
i
nst
ha
twor
l
d?
Fr
om ht
t
ps
:
/
/
www.
hi
nduwe
bs
i
t
e
.
c
om/
t
a
i
t
t
i
r
i
y
a
upa
ni
s
ha
d.
a
s
p
4
3The
r
ei
ss
omeba
s
i
cc
os
mol
og
yhe
r
e
.
Se
eBOLI
GHTf
oramor
emode
r
ne
x
pl
i
c
a
t
i
on.
4
3
Whe
noner
e
a
l
i
z
e
st
hena
t
ur
eofSe
l
f
,whe
noner
e
a
l
i
z
e
st
hee
s
s
e
nc
eofbe
i
ng
,onei
sfil
l
e
dwi
t
h
bl
i
s
s
.
Onei
sf
r
e
e
df
r
om f
e
a
ronl
ywhe
nhefindst
ha
tf
e
a
r
l
e
s
sg
r
oundi
nv
i
s
i
bl
e
,bodi
l
e
s
s
,unut
t
e
r
a
bl
e
,
unde
fine
d.Butwhe
nhema
k
e
se
v
e
nt
hes
ma
l
l
e
s
tbr
e
a
c
hwi
t
hi
ni
t
,t
he
nheha
sf
e
a
r
.
3
2Tha
ti
nde
e
di
s
t
hef
e
a
rofonewhot
hi
nk
shek
nows
.
Whe
nt
hi
s(
e
x
i
s
t
e
nc
e
/
y
ou)r
e
a
l
i
z
ea
ndc
onne
c
t(
e
s
t
a
bl
i
s
h)y
our
s
e
l
fi
nt
hei
nv
i
s
i
a
bl
e
,i
nc
or
por
e
a
l
Se
l
f
,
y
our
e
a
l
i
z
ey
ouha
v
enot
hi
ngt
of
e
a
r
.
Buti
ff
oramome
nty
out
hi
nkofy
our
s
e
l
fa
sdi
ffe
r
e
nt
,
i
f
y
oufinde
v
e
nt
hes
ma
l
l
e
s
tdi
s
t
i
nc
t
i
on,t
he
ny
oube
c
omef
e
a
r
f
ul
.Fe
a
ra
r
i
s
e
sf
r
om t
hei
mpur
e
t
houg
ht
sofs
e
pa
r
a
t
i
on.
Eight Anuvāka: Progressive States of Bliss44
Fr
om f
e
a
rofhi
mt
hewi
ndbl
ows
.
Fr
om f
e
a
rofhi
mt
hes
unr
i
s
e
s
.
Fr
om f
e
a
rt
he
yt
a
k
efli
g
ht
:
Ag
ni
a
ndI
ndr
aa
ndde
a
t
h,
t
hefif
t
h.
Nots
ur
e
He
r
ei
st
hei
nqui
r
yc
onc
e
r
ni
ngbl
i
s
s
:
Le
tt
he
r
ebeay
out
h,
ag
oody
out
hwe
l
l
s
t
udi
e
d,
mos
tni
mbl
e
,
s
t
e
a
df
a
s
ta
nds
t
r
ong
.
Le
tt
hi
swhol
ee
a
r
t
h,fil
l
e
dwi
t
hwe
a
l
t
h,
behi
s
.Tha
ti
sas
i
ng
l
eme
a
s
ur
eofbl
i
s
s
f
orma
nk
i
nd.
Ta
k
ea
ni
ndi
v
i
dua
l
,
ay
out
h,
whoi
she
a
l
t
hy
,
i
nt
e
l
l
i
g
e
nt
,
we
l
ls
t
udi
e
d,
ni
mbl
e
,
a
nds
t
r
ong
.
Gi
v
et
hi
s
y
out
ht
hewe
a
l
t
hoft
hewor
l
d.
Thebl
i
s
st
ha
tt
hi
sy
out
he
x
pe
r
i
e
nc
e
si
sas
i
ng
l
eme
a
s
ur
eofbl
i
s
s
.
Tha
twhi
c
hi
sahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofma
nk
i
ndi
sas
i
ng
l
eme
a
s
ur
eofbl
i
s
sf
or
huma
n,
a
l
s
of
orape
r
s
onwhok
nowst
heVe
daa
ndi
snots
mi
t
t
e
nbyde
s
i
r
e
.
4
4Thi
ss
e
c
t
i
oni
sa
na
t
t
e
mptt
ode
mons
t
r
a
t
ehowi
nt
e
ns
et
hepur
ebl
i
s
sofBr
a
hma
n/
TheFa
br
i
ci
s
.I
g
ue
s
s
,
s
i
nc
ewe
’
r
et
a
l
k
i
ngmul
t
i
pl
eof1
00he
r
e
,
t
hepur
ebl
i
s
sofTheFa
br
i
c(
Br
a
hma
n)i
spr
e
t
t
y
i
nt
e
ns
e
.
4
4
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofma
nk
i
ndi
sas
i
ng
l
euni
toft
hebl
i
s
soft
hea
r
t
i
s
t
sa
nd
mus
i
c
i
a
ns
,
a
nda
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Tha
twhi
c
hi
sahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofhuma
ng
a
ndha
r
v
a
si
sas
i
ng
l
eme
a
s
ur
eof
bl
i
s
sf
orc
e
l
e
s
t
i
a
l
g
a
ndha
r
v
a
s
,
a
l
s
of
orape
r
s
onwhok
nowst
heVe
daa
ndi
snots
mi
t
t
e
nbyde
s
i
r
e
.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
hee
mbodi
e
da
r
t
i
s
t
sa
ndmus
i
c
i
a
nsi
sas
i
ng
l
euni
tof
bl
i
s
soft
hec
e
l
e
s
t
i
a
lmus
i
c
i
a
ns
,a
nda
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
d
t
ot
hema
t
e
r
i
a
l
wor
l
d.
Tha
twhi
c
hi
sahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofc
e
l
e
s
t
i
a
lg
a
ndha
r
v
a
si
sas
i
ng
l
eme
a
s
ur
eof
bl
i
s
sf
ort
hef
a
t
he
r
si
nt
he
i
rl
ong
e
ndur
i
ngwor
l
d,a
l
s
of
orape
r
s
onwhok
nowst
heVe
daa
ndi
snot
s
mi
t
t
e
nbyde
s
i
r
e
.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
hec
e
l
e
s
t
i
a
la
r
t
i
s
t
sa
ndmus
i
c
i
a
nsi
sas
i
ng
l
euni
tof
bl
i
s
soft
hec
e
l
e
s
t
i
a
lmus
i
c
i
a
ns
,a
nda
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
d
t
ot
hema
t
e
r
i
a
l
wor
l
d.
Tha
twhi
c
hi
sahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
he[
a
nc
e
s
t
or
s
]i
nt
he
i
rl
ong
e
ndur
i
ng
wor
l
di
sas
i
ng
l
eme
a
s
ur
eofbl
i
s
sf
ort
hos
ewhoa
r
eg
odsbybi
r
t
h,a
l
s
of
orape
r
s
onwhok
nowst
he
Ve
daa
ndi
snots
mi
t
t
e
nbyde
s
i
r
e
.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
hea
nc
e
s
t
or
si
sas
i
ng
l
euni
tofbl
i
s
soft
hos
ewhoa
r
e
bor
ng
odbybi
r
t
h,a
nda
l
s
oonewhoi
sc
onne
c
t
e
d(
k
now t
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
he
ma
t
e
r
i
a
l
wor
l
d.
Tha
twhi
c
hi
sahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
heg
odsbybi
r
t
hi
sas
i
ng
l
eme
a
s
ur
eof
bl
i
s
sf
ort
hos
ewhobe
c
a
meg
odst
hr
oug
ht
he
i
rg
oodde
e
ds
,
a
l
s
of
orape
r
s
onwhok
nowst
heVe
daa
nd
i
snots
mi
t
t
e
nbyde
s
i
r
e
.
4
5
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
heg
odsbybi
r
t
hi
sas
i
ng
l
euni
toft
hebl
i
s
soft
hos
e
whobe
c
a
meg
odst
hr
oug
ht
he
i
ra
l
i
g
ne
da
c
t
i
ons
,
a
nda
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)
a
nduna
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Tha
twhi
c
hi
sahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
heg
odst
hr
oug
hg
oodde
e
dsi
sas
i
ng
l
e
me
a
s
ur
eofbl
i
s
sf
ort
he[
hi
g
he
s
t
]g
ods
,a
l
s
of
orape
r
s
onwhok
nowst
heVe
daa
ndi
snots
mi
t
t
e
nby
de
s
i
r
e
.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
hos
ewhobe
c
a
meg
odst
hr
oug
ha
l
i
g
ne
da
c
t
i
onsi
sa
s
i
ng
l
euni
toft
hebl
i
s
soft
hehi
g
he
s
tg
ods
,a
nda
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nd
una
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Tha
twhi
c
hi
sahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
he[
hi
g
he
s
t
]g
odsi
sas
i
ng
l
eme
a
s
ur
eof
bl
i
s
sf
orI
ndr
a
,
a
l
s
of
orape
r
s
onwhok
nowst
heVe
daa
ndi
snots
mi
t
t
e
nbyde
s
i
r
e
.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
soft
hos
ehi
g
he
s
tg
odsi
sas
i
ng
l
euni
toft
hebl
i
s
sofI
ndr
a
,
a
nda
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Tha
twhi
c
hi
sahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofI
ndr
ai
sas
i
ng
l
eme
a
s
ur
eofbl
i
s
sf
or
Br
i
ha
s
pa
t
i
,
a
l
s
of
orape
r
s
onwhok
nowst
heVe
daa
ndi
snots
mi
t
t
e
nbyde
s
i
r
e
.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofI
ndr
ai
sas
i
ng
l
euni
toft
hebl
i
s
sofBr
i
ha
s
pa
t
i
,
a
nda
l
s
o
onewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Tha
twhi
c
hi
sahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofBr
i
ha
s
pa
t
ii
sas
i
ng
l
eme
a
s
ur
eofbl
i
s
sf
or
Pr
a
j
a
pa
t
i
,
a
l
s
of
orape
r
s
onwhok
nowst
heVe
daa
ndi
snots
mi
t
t
e
nbyde
s
i
r
e
.
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofBr
i
ha
s
pa
t
ii
sas
i
ng
l
euni
toft
hebl
i
s
sofPr
a
j
a
pa
t
i
,
a
nd
a
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Tha
twhi
c
hi
sahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofPr
a
j
a
pa
t
ii
sas
i
ng
l
eme
a
s
ur
eofbl
i
s
sf
or
Br
a
hma
,
a
l
s
of
orape
r
s
onwhok
nowst
heVe
daa
ndi
snots
mi
t
t
e
nbyde
s
i
r
e
.
4
6
Ahundr
e
dt
i
me
sg
r
e
a
t
e
rt
ha
nt
hebl
i
s
sofPr
a
j
a
pa
t
ii
sas
i
ng
l
euni
toft
hebl
i
s
sofBr
a
hma
,a
nd
a
l
s
oonewhoi
sc
onne
c
t
e
d(
k
nowt
heVe
da
)a
nduna
t
t
a
c
he
dt
ot
hema
t
e
r
i
a
l
wor
l
d.
Hewhoi
she
r
ei
nt
hepe
r
s
ona
ndhewhoi
st
he
r
ei
nt
hes
un,hei
sone
.Hewhok
nowst
hi
s
,
pa
s
s
i
ngbe
y
ondt
hi
swor
l
d,
a
t
t
a
i
nst
hes
e
l
fwhi
c
hc
ons
i
s
t
soff
ood,
a
t
t
a
i
nst
ot
hes
e
l
fwhi
c
hc
ons
i
s
t
sof
br
e
a
t
h,a
t
t
a
i
nst
ot
hes
e
l
fwhi
c
hc
ons
i
s
t
sofmi
nd,a
t
t
a
i
nst
ot
hes
e
l
fwhi
c
hc
ons
i
s
t
sofi
nt
e
l
l
i
g
e
nc
e
,
a
t
t
a
i
nst
ot
hes
e
l
fwhi
c
hc
ons
i
s
t
sofbl
i
s
s
.
Youa
r
et
hes
a
mea
st
heCons
c
i
ous
ne
s
st
ha
tdr
i
v
e
st
heSun.Youa
r
eas
pa
r
kofBr
a
hma
ni
c
a
wa
r
e
ne
s
s
.
Whe
ny
ouk
nowt
hi
s
,
whe
ny
oudi
e
,
y
our
e
e
nt
e
rc
r
e
a
t
i
ona
ndr
e
i
nc
a
r
na
t
ewi
t
haf
ul
l
y
f
unc
t
i
oni
ngphy
s
i
c
a
l
uni
t
.
Ninth Anuvāka: Offering Actions to the Self Within
Tha
tf
r
om whi
c
hs
pe
e
c
ht
ur
nsba
c
ka
l
ongwi
t
ht
hemi
nd,
whi
c
hc
a
nnotr
e
a
c
hi
thewhok
nowst
he
bl
i
s
sofBr
a
hma
n,
f
e
a
r
snota
ta
nyt
i
me
.
Hedoe
snott
or
me
nthi
ms
e
l
f
,
t
hi
nk
i
ng
,
Wh
yha
v
eInotdone
wha
ti
sr
i
g
ht
?Whyha
v
eIdonewha
ti
ss
i
nf
ul
?
Knowi
ngt
hi
s[
t
hebl
i
s
sofBr
a
hma
n]
,
hef
r
e
e
shi
ms
e
l
f
f
r
om t
he
s
et
houg
ht
s
.
Forhewhok
nowst
hi
s
,
i
nde
e
df
r
e
e
shi
ms
e
l
ff
r
om bot
hoft
he
s
e
.
Suc
hi
st
he
hi
dde
nt
e
a
c
hi
ng(
upa
ni
s
ha
d)
.
I
fy
ouk
nowa
ndha
v
ee
x
pe
r
i
e
nc
e
dt
hebl
i
s
sofBr
a
hma
n,
y
oudonotf
e
a
r
,
y
oudonotwor
r
ya
bout
a
l
i
g
nme
nt
,y
oudonotbot
he
ra
f
t
e
rRi
g
htAc
t
i
on,Ri
g
htThoug
ht
,a
ndRi
g
htEnv
i
r
onme
nt
,f
or
t
he
s
ey
ouha
v
ea
l
r
e
a
dya
t
t
a
i
ne
d.
Le
tusbet
og
e
t
he
r
.
Le
tuse
a
tt
og
e
t
he
r
.
Le
tusbev
i
t
a
l
t
og
e
t
he
r
.
Le
tusber
a
di
a
t
i
ngt
r
ut
h,
r
a
di
a
t
i
ngt
hel
i
g
htofl
i
f
e
.
Ne
v
e
rs
ha
l
l
wede
nounc
ea
ny
one
,
4
7
ne
v
e
re
nt
e
r
t
a
i
nne
g
a
t
i
v
i
t
y
.
Om s
ha
nt
i
hs
ha
nt
i
hs
ha
nt
i
h
Ma
yl
i
g
htf
r
om TheFa
br
i
cpr
ot
e
c
tusbot
h.
Ma
ywebea
l
i
g
ne
da
ndi
nt
unewi
t
hourSe
l
f
.
Ma
ywe
wor
kt
og
e
t
he
rwi
t
hv
i
g
our
.
Ma
yours
t
udyma
k
eusi
l
l
umi
ne
d.
Ma
yours
t
udyma
k
eusc
onne
c
t
e
d.
Ma
yt
he
r
ebenodi
s
l
i
k
ebe
t
we
e
nus
.Aum.Pe
a
c
et
oa
l
lbe
i
ng
s
.Pe
a
c
et
ot
hepl
a
ne
t
.Pe
a
c
ei
nt
he
c
os
mos
.
4
8
Bhrgu Valli (The Instruction of Bhrgu)
An Affirmation for Peace
Le
tusbet
og
e
t
he
r
.
Le
tuse
a
tt
og
e
t
he
r
.
Le
tusbev
i
t
a
l
t
og
e
t
he
r
.
Le
tusber
a
di
a
t
i
ngt
r
ut
h,
r
a
di
a
t
i
ngt
hel
i
g
htofl
i
f
e
.
Ne
v
e
rs
ha
l
l
wede
nounc
ea
ny
one
,
Ne
v
e
re
nt
e
r
t
a
i
nne
g
a
t
i
v
i
t
y
.
Aum s
hā
nt
i
hs
hā
nt
i
hs
hā
nt
i
h
First Anuvāka – Varuna’s Teaching to Bhrigu45
Bhr
i
g
u,t
hes
onofVa
r
una
,a
ppr
oa
c
he
dhi
sf
a
t
he
r
,Va
r
una
,a
nds
a
i
d,“
S
i
r
,t
e
a
c
hmeBr
a
hma
n.
”Hi
s
f
a
t
he
rt
ol
dhi
mt
hi
s
:“
Food,l
i
f
e
br
e
a
t
h,s
i
g
ht
,he
a
r
i
ng
,mi
nd,s
pe
e
c
h.
”The
nhes
a
i
d,“
Tha
t
,i
nde
e
d,
f
r
om whi
c
ht
he
s
ebe
i
ng
sa
r
ebor
n,t
ha
tbywhi
c
h,onc
ebor
n,t
he
ya
r
es
us
t
a
i
ne
d,a
ndt
ha
tt
owhi
c
h
t
he
yg
oa
ndme
r
g
ea
g
a
i
n.
Tha
t
,
s
e
e
kt
ok
now.
Tha
ti
sBr
a
hma
n.
”
Bhr
i
g
uwe
ntwi
t
hi
n.
Ha
v
i
ngg
onewi
t
hi
n,
4
5Thi
ss
e
c
t
i
onc
onc
e
r
nsaf
a
t
he
r(
Va
r
una
)t
e
a
c
hi
nghi
ss
ona
boutBr
a
hma
na
ndc
onne
c
t
i
on.
Not
i
c
e
,
t
hes
on’
sa
bi
l
i
t
yt
oc
onne
c
ti
sa
s
s
ume
d.
The
r
e
’
sa
l
s
oapa
r
e
nt
a
l
a
dmoni
t
i
ont
ounde
r
s
t
a
ndt
he
i
mpor
t
a
nc
eoff
oodt
ot
hewe
l
l
be
i
ngoft
hephy
s
i
c
a
l
uni
t
,
s
omuc
hs
ot
ha
tones
houl
da
l
wa
y
ss
ha
r
e
f
oodwi
t
honei
nne
e
d.
Thi
sUpa
ni
s
ha
di
spr
e
t
t
ys
t
r
a
i
g
htf
or
wa
r
d,
s
oIt
a
k
et
hel
i
be
r
t
yof
s
hor
t
e
ni
ngi
tt
oi
t
se
s
s
e
nc
e
.
4
9
Second Anuvāka – Brahman is Food
Her
e
c
og
ni
z
e
dt
ha
tf
oodi
sBr
a
hma
n.
Fort
r
ul
y
,
f
r
om f
oodt
he
s
ebe
i
ng
sa
r
ebor
n,
byf
oodt
he
ya
r
e
s
us
t
a
i
ne
d,a
ndt
of
oodt
he
yg
oa
ndme
r
g
ea
g
a
i
n.Ha
v
i
ngunde
r
s
t
oodt
ha
t
,hea
g
a
i
na
ppr
oa
c
he
dhi
s
f
a
t
he
r
,
Va
r
una
,
a
nds
a
i
d,
“
S
i
r
,
t
e
a
c
hmeBr
a
hma
n.
”Hi
sf
a
t
he
rs
a
i
dt
ohi
m,
“
S
e
e
kt
ok
nowBr
a
hma
nby
g
oi
ngwi
t
hi
n.
Br
a
hma
ni
sf
oundwi
t
hi
n.
”Hewe
ntwi
t
hi
n.
Ha
v
i
ngg
onewi
t
hi
n,
Third Anuvāka – Brahman is Breath
Her
e
c
og
ni
z
e
dt
ha
tl
i
f
e
br
e
a
t
hi
sBr
a
hma
n.Fort
r
ul
y
,f
r
om l
i
f
e
br
e
a
t
ht
he
s
ebe
i
ng
sa
r
ebor
n,by
l
i
f
e
br
e
a
t
ht
he
ya
r
es
us
t
a
i
ne
d,
a
ndt
ol
i
f
e
br
e
a
t
ht
he
yg
oa
ndme
r
g
ea
g
a
i
n.
Ha
v
i
ngunde
r
s
t
oodt
ha
t
,
he
a
g
a
i
na
ppr
oa
c
he
dhi
sf
a
t
he
r
,
Va
r
una
,
a
nds
a
i
d,
“
S
i
r
,
t
e
a
c
hmeBr
a
hma
n.
”Hi
sf
a
t
he
rs
a
i
dt
ohi
m,
“
S
e
e
k
t
ok
nowBr
a
hma
nbyg
oi
ngwi
t
hi
n.
Br
a
hma
ni
sf
oundwi
t
hi
n.
”Hewe
ntwi
t
hi
n.
Ha
v
i
ngg
onewi
t
hi
n,
Fourth Anuvāka – Brahman is Mind and Bodily Ego
Her
e
c
og
ni
z
e
dt
ha
tmi
ndi
sBr
a
hma
n.Fort
r
ul
y
,f
r
om mi
ndt
he
s
ebe
i
ng
sa
r
ebor
n,bymi
ndt
he
y
a
r
es
us
t
a
i
ne
d,
a
ndt
omi
ndt
he
yg
oa
ndme
r
g
ea
g
a
i
n.
Ha
v
i
ngunde
r
s
t
oodt
ha
t
,
hea
g
a
i
na
ppr
oa
c
he
dhi
s
f
a
t
he
r
,
Va
r
una
,
a
nds
a
i
d,
“
S
i
r
,
t
e
a
c
hmeBr
a
hma
n.
”Hi
sf
a
t
he
rs
a
i
dt
ohi
m,
“
S
e
e
kt
ok
nowBr
a
hma
nby
g
oi
ngwi
t
hi
n.
Br
a
hma
ni
sf
oundwi
t
hi
n.
”Hewe
ntwi
t
hi
n.
Ha
v
i
ngg
onewi
t
hi
n,
Fifth Anuvāka – Brahman is Intelligence
Her
e
c
og
ni
z
e
dt
ha
ti
nt
e
l
l
i
g
e
nc
ei
sBr
a
hma
n.
Fort
r
ul
y
,
f
r
om i
nt
e
l
l
i
g
e
nc
et
he
s
ebe
i
ng
sa
r
ebor
n,
by
i
nt
e
l
l
i
g
e
nc
et
he
ya
r
es
us
t
a
i
ne
d,a
ndt
oi
nt
e
l
l
i
g
e
nc
et
he
yg
oa
ndme
r
g
ea
g
a
i
n.Ha
v
i
ngr
e
c
og
ni
z
e
dt
ha
t
,
hea
g
a
i
na
ppr
oa
c
he
dhi
sf
a
t
he
r
,Va
r
una
,a
nds
a
i
d,"
Si
r
,t
e
a
c
hmeBr
a
hma
n.
"Hi
sf
a
t
he
rs
a
i
dt
ohi
m,
"
Se
e
kt
ok
now Br
a
hma
nbyg
oi
ngwi
t
hi
n.Br
a
hma
ni
sf
oundwi
t
hi
n.
"Hewe
ntwi
t
hi
n.Ha
v
i
ngg
one
wi
t
hi
n
5
0
Sixth Anuvāka – Brahman is Bliss
Her
e
c
og
ni
z
e
dt
ha
tbl
i
s
si
sBr
a
hma
n.
Fort
r
ul
y
,
outofbl
i
s
st
he
s
ebe
i
ng
sa
r
ebor
n,
i
nbl
i
s
st
he
ya
r
e
s
us
t
a
i
ne
d,
a
ndt
obl
i
s
st
he
yg
oa
ndme
r
g
ea
g
a
i
n.
1
6.
Bhr
i
g
u,t
hes
onofVa
r
una
,
a
ppr
oa
c
he
dhi
sf
a
t
he
r
,
Va
r
una
,
a
nds
a
i
d,
“
S
i
r
,t
e
a
c
hmea
boutThe
Fa
br
i
cofCons
c
i
ous
ne
s
s
”(
i
.
e
.
Br
a
hma
n)
.
Hi
sf
a
t
he
rt
ol
dhi
m,
t
hema
t
e
r
i
a
lwor
l
d,
t
hel
i
f
ebr
e
a
t
h,
t
hee
y
e
swes
e
ewi
t
h,t
hee
a
r
st
ha
twehe
a
rwi
t
h,t
hemi
ndwet
hi
nkwi
t
h,t
hei
nt
e
l
l
i
g
e
nc
ewe
unde
r
s
t
a
ndwi
t
h,
t
hes
pe
e
c
hwee
x
pr
e
s
swi
t
h,
a
ndt
hebl
i
s
sf
r
om whi
c
hwei
s
s
ue
,
a
ndt
owhi
c
hwe
r
e
t
ur
n,
a
l
le
ma
na
t
ef
r
om a
nda
r
es
us
t
a
i
ne
dbyCons
c
i
ous
ne
s
s(
Br
a
hma
n)Hi
sf
a
t
he
rt
ol
dhi
m,
“
t
o
c
onfir
mt
hi
s
,
ma
k
eac
onne
c
t
i
ona
ndg
owi
t
hi
n.
”
Bhr
i
g
u,t
hes
onofVa
r
una
,ma
deac
onne
c
t
i
ont
oCons
c
i
ous
ne
s
sa
ndt
hr
oug
ht
hi
sc
onne
c
t
i
on
r
e
a
l
i
z
e
dt
ha
tt
hema
t
e
r
i
a
lwor
l
d,a
ndt
hel
i
f
ebr
e
a
t
h,a
ndt
hee
y
e
st
ha
twes
e
ewi
t
h,a
ndt
hee
a
r
s
t
ha
twehe
a
rwi
t
h,
a
ndt
hemi
ndt
ha
twet
hi
nkwi
t
h,
a
ndt
hei
nt
e
l
l
i
g
e
nc
eweunde
r
s
t
a
ndwi
t
h,
a
nd
t
hebl
i
s
sf
r
om whi
c
hwei
s
s
ue
,
a
ndt
owhi
c
hwer
e
t
ur
n,
a
r
ea
l
l
de
r
i
v
e
df
r
om Cons
c
i
ous
ne
s
s
.
Thi
si
st
hewi
s
dom ofBhr
i
g
u,s
onofVa
r
una
.I
ti
sf
oundi
nt
het
r
a
ns
c
e
nde
nt
a
lfie
l
d.Onewho
k
nowst
hi
sbe
c
ome
ss
t
e
a
df
a
s
t
.Ri
c
hi
nf
ood,hee
a
t
sf
ood.Hebe
c
ome
sg
r
e
a
ti
noffs
pr
i
nga
ndc
a
t
t
l
e
,
g
r
e
a
ti
nt
her
a
di
a
nc
eofBr
a
hma
n.
Hebe
c
ome
sg
r
e
a
ti
nf
a
me
.
The
s
ea
r
et
het
hi
ng
st
ha
tBhr
i
g
u,s
onofVa
r
una
,di
s
c
ov
e
r
e
dwhe
nhema
deac
onne
c
t
i
ona
nd
e
nt
e
r
e
dt
het
r
a
ns
c
e
nde
nt
a
lfie
l
d.Onewhor
e
a
l
i
z
e
st
het
r
uena
t
ur
eoft
heFa
br
i
c
,a
ndt
ha
tt
he
uni
v
e
r
s
ea
nda
l
lt
hi
ng
si
ni
ti
sa
ne
ma
na
t
i
onofi
t
,be
c
ome
ss
t
r
onga
ndc
onfide
nt
.The
yma
ni
f
e
s
t
a
bunda
ntf
ood.The
i
rc
hi
l
dr
e
na
r
es
t
r
onga
ndhe
a
l
t
hy
.The
i
rf
a
r
msa
r
ea
bunda
nta
ndpr
ol
i
fic
.
The
ys
hi
newi
t
ht
her
a
di
a
nc
eofBr
a
hma
n(
i
.
e
.t
heFa
br
i
c
)
.The
ybe
c
omef
a
mousa
sa
ne
x
e
mpl
a
r
ofl
i
g
ht
.
5
1
Seventh Anuvāka – Food and Breath 46
Ones
houl
dnotdi
s
pa
r
a
g
ef
ood.Tha
ti
st
her
ul
e
.Li
f
e
br
e
a
t
h,i
nde
e
d,i
sf
ood.Thebodyi
st
he
e
a
t
e
roff
ood.
Thebodyi
se
s
t
a
bl
i
s
he
di
nl
i
f
e
br
e
a
t
h;
l
i
f
ebr
e
a
t
hi
se
s
t
a
bl
i
s
he
di
nt
hebody
.
Thusf
oodi
s
e
s
t
a
bl
i
s
he
di
nf
ood.Hewhok
nowst
ha
tf
oodi
se
s
t
a
bl
i
s
he
di
nf
ood,be
c
ome
ss
t
e
a
df
a
s
t
.Ri
c
hi
nf
ood,
hee
a
t
sf
ood.
Hebe
c
ome
sg
r
e
a
ti
noffs
pr
i
nga
ndc
a
t
t
l
e
,
g
r
e
a
ti
nt
her
a
di
a
nc
eofBr
a
hma
n.
Hebe
c
ome
s
g
r
e
a
ti
nf
a
me
.
Ones
houl
dnotdi
s
pa
r
a
g
ef
ood.Thi
si
si
mpor
t
a
nt
.Wi
t
houtf
ood,t
he
r
ei
snol
i
f
e
.Wi
t
houtf
ood,
t
he
r
ei
snoe
ne
r
g
yf
ort
hebody
.Whe
ny
oue
a
te
noug
h,y
ouha
v
et
hee
ne
r
g
ya
ndhe
a
l
t
ht
o
a
c
c
ompl
i
s
ht
het
hi
ng
sy
oune
e
dt
odo.
Eighth Anuvāka – Food and Water
Ones
houl
dnotr
e
j
e
c
tf
ood.Tha
ti
st
her
ul
e
.
Wa
t
e
r
,
i
nde
e
d,
i
sf
ood.
Fi
r
ei
st
hee
a
t
e
roff
ood.
Fi
r
e
i
se
s
t
a
bl
i
s
he
di
nwa
t
e
r
;wa
t
e
ri
se
s
t
a
bl
i
s
he
di
nfir
e
.Thusf
oodi
se
s
t
a
bl
i
s
he
di
nf
ood.Hewhok
nows
t
ha
tf
oodi
se
s
t
a
bl
i
s
he
di
nf
ood,be
c
ome
ss
t
e
a
df
a
s
t
.Ri
c
hi
nf
ood,hee
a
t
sf
ood.Hebe
c
ome
sg
r
e
a
ti
n
offs
pr
i
nga
ndc
a
t
t
l
e
,
g
r
e
a
ti
nt
her
a
di
a
nc
eofBr
a
hma
n.
Hebe
c
ome
sg
r
e
a
ti
nf
a
me
.
Wa
t
e
ri
si
mpor
t
a
ntt
o.
Wa
t
e
ri
sj
us
tl
i
k
ef
ooda
ndy
ourbodyr
e
qui
r
e
si
tt
of
unc
t
i
on.
Ninth Anuvāka – Food and Earth
Ones
houl
dpr
e
pa
r
ea
na
bunda
nc
eoff
ood.Tha
ti
st
her
ul
e
.Ea
r
t
h,i
nde
e
d,i
sf
ood.Spa
c
ei
st
he
e
a
t
e
roff
ood.Spa
c
ei
se
s
t
a
bl
i
s
he
di
ne
a
r
t
h;e
a
r
t
hi
se
s
t
a
bl
i
s
he
di
ns
pa
c
e
.Thusf
oodi
se
s
t
a
bl
i
s
he
di
n
f
ood.Hewhok
nowst
ha
tf
oodi
se
s
t
a
bl
i
s
he
di
nf
ood,be
c
ome
ss
t
e
a
df
a
s
t
.Ri
c
hi
nf
ood,hee
a
t
sf
ood.
Hebe
c
ome
sg
r
e
a
ti
noffs
pr
i
nga
ndc
a
t
t
l
e
,g
r
e
a
ti
nt
her
a
di
a
nc
eofBr
a
hma
n.Hebe
c
ome
sg
r
e
a
ti
n
f
a
me
.
4
6Ther
e
s
toft
hi
si
sat
e
a
c
hi
nga
boutt
hei
mpor
t
a
nc
eoff
oodt
ot
hehe
a
l
t
ha
ndwe
l
l
be
i
ngoft
he
i
ndi
v
i
dua
l
.
5
2
Al
wa
y
spr
e
pa
r
ea
na
bunda
nc
eoff
ood.
Al
wa
y
sma
k
es
ur
ey
oue
a
te
noug
h.
Tenth Anuvāka – The Importance of Sharing Food
1
.Ones
houl
dnott
ur
na
ny
onea
wa
yf
r
om one
’
shome.Tha
ti
st
her
ul
e
.The
r
e
f
or
e
,ones
houl
d
obt
a
i
na
na
bunda
nc
eoff
oodbye
v
e
r
ypos
s
i
bl
eme
a
ns
.
The
npe
opl
ewi
l
l
s
a
y
,
“
Foodi
spr
e
pa
r
e
df
orhi
m
[
t
heg
ue
s
t
]
.
”Foodt
ha
ti
spr
e
pa
r
e
di
nt
hebe
s
tma
nne
rr
e
t
ur
nst
ot
heg
i
v
e
ri
nt
hebe
s
tma
nne
r
.Food
t
ha
ti
spr
e
pa
r
e
di
name
di
um ma
nne
rr
e
t
ur
nst
ot
heg
i
v
e
ri
name
di
um ma
nne
r
.
Foodt
ha
ti
spr
e
pa
r
e
d
i
nt
hewor
s
tma
nne
rr
e
t
ur
nst
ot
heg
i
v
e
ri
nt
hewor
s
tma
nne
r
.
Foodi
sv
e
r
yi
mpor
t
a
nta
ndy
ous
houl
dne
v
e
rt
ur
na
wa
ys
ome
bodywhoi
shung
r
y
.
Al
wa
y
spr
e
pa
r
e
e
x
t
r
af
oods
oy
ouc
a
ns
ha
r
e
,
a
ndwhe
ny
ous
ha
r
e
,
s
ha
r
ewi
t
hma
g
na
ni
mi
t
ya
ndg
r
a
c
e
.
2
.
Hewhok
nowst
hi
s[
obt
a
i
nswha
thede
s
e
r
v
e
s
]
.
[
Hek
nowsBr
a
hma
n]a
se
a
s
ei
ns
pe
e
c
h;
a
sr
e
s
t
a
nda
c
t
i
v
i
t
yi
nt
hei
nbr
e
a
t
ha
ndout
br
e
a
t
h;
a
sa
c
t
i
oni
nt
heha
nds
,
mov
e
me
nti
nt
hef
e
e
t
,
e
v
a
c
ua
t
i
on
i
nt
hea
nus
—t
hi
si
sk
nowl
e
dg
epe
r
t
a
i
ni
ngt
oma
nk
i
nd.
Unde
r
s
t
a
nd,huma
nbe
i
ng
sa
nda
l
lt
ha
tt
he
ya
r
e
,t
he
i
rs
pe
e
c
h,t
he
i
rbr
e
a
t
hi
ng
,t
he
i
ra
c
t
i
onsa
nd
m mov
e
me
nt
,
e
v
e
nt
hes
hi
tt
he
ye
x
c
r
e
t
e
,
i
sa
na
s
pe
c
ta
nde
ma
na
t
i
onofTheFa
br
i
c
.
Nowpe
r
t
a
i
ni
ngt
ot
hec
os
mos
—[
Br
a
hma
ni
ss
e
e
na
s
]s
a
t
i
s
f
a
c
t
i
oni
nr
a
i
n,
a
spowe
ri
nl
i
g
ht
ni
ng
,
.
a
ss
pl
e
ndori
nbe
a
s
t
s
,
a
sl
i
g
hti
nhe
a
v
e
nl
ybodi
e
s
,
a
spr
oc
r
e
a
t
i
on,
i
mmor
t
a
l
i
t
ya
ndb
l
i
s
si
nt
h
eg
e
ne
r
a
t
i
v
e
o
r
g
a
n,
a
st
hewhol
e
ne
s
sofs
pa
c
e
.
Unde
r
s
t
a
nd,t
her
a
i
n,t
hepowe
rofna
t
ur
e
,t
hebe
a
ut
yoft
hebe
a
s
t
s
,t
hel
i
g
htoft
hes
t
a
r
s
,bi
r
t
h,
or
g
a
s
ms
,
a
ndi
nde
e
d,
t
hee
nt
i
r
e
l
yofs
pa
c
ei
sa
l
l
a
na
s
pe
c
ta
nde
ma
na
t
i
onofTheFa
br
i
c
.
Ones
houl
dr
e
v
e
r
et
ha
ta
st
hes
t
e
a
df
a
s
t
;
t
he
nhebe
c
ome
ss
t
e
a
df
a
s
t
.
Ones
houl
dr
e
v
e
r
et
ha
ta
st
he
g
r
e
a
t
;t
he
nhebe
c
ome
sg
r
e
a
t
.Ones
houl
dr
e
v
e
r
et
ha
ta
st
hemi
nd;t
he
nhebe
c
ome
smi
ndf
ul
.4
.One
s
houl
dr
e
v
e
r
et
ha
ta
shoma
g
e
;
t
he
nhi
sde
s
i
r
e
sbowdownt
ohi
m.
Ones
houl
dr
e
v
e
r
et
ha
ta
sBr
a
hma
n;
t
he
nhebe
c
ome
sBr
a
hma
n.Ones
houl
dr
e
v
e
r
et
ha
ta
st
heme
a
nsofde
s
t
r
uc
t
i
onf
r
om a
l
la
r
ound,
5
3
be
l
ong
i
ngt
oBr
a
hma
n;
t
he
nhi
sa
dv
e
r
s
a
r
i
e
s
,
f
ul
lofha
t
e
,
a
ndt
hos
ek
i
ns
me
nhedi
s
l
i
k
e
swi
l
lpe
r
i
s
ha
l
l
a
r
oundhi
m.Hewhoi
she
r
ei
nt
hepe
r
s
ona
ndhewhoi
st
he
r
ei
nt
hes
un— hei
sone
.5
.Hewho
k
nowst
hi
s
,
pa
s
s
i
ngbe
y
ondt
hi
swor
l
d,
s
t
e
psont
ot
hes
e
l
fwhi
c
hc
ons
i
s
t
soff
ood,
s
t
e
psont
ot
hes
e
l
f
whi
c
hc
ons
i
s
t
sofbr
e
a
t
h,s
t
e
psont
ot
hes
e
l
fwhi
c
hc
ons
i
s
t
sofmi
nd,s
t
e
psont
ot
hes
e
l
fwhi
c
h
c
ons
i
s
t
sofi
nt
e
l
l
i
g
e
nc
e
,
s
t
e
psont
ot
hes
e
l
fwhi
c
hc
ons
i
s
t
sofbl
i
s
s
.
Cr
os
s
i
ngt
he
s
ewor
l
ds
,
e
a
t
i
ngt
he
f
oodhede
s
i
r
e
s
,a
s
s
umi
ngt
hef
or
mshede
s
i
r
e
s
,hec
ont
i
nue
ss
i
ng
i
ngt
hi
ss
ongofpr
a
i
s
e
:Oh,
wonde
r
f
ul
!Oh,
wonde
r
f
ul
!Oh,
wonde
r
f
ul
!(
hāv
uhāv
uhāv
u)
Re
s
pe
c
ta
ndhonourwha
t
e
v
e
ri
ti
st
ha
ty
ouwa
ntt
obe
.I
fy
ouwi
s
ht
obes
t
r
ong
,dr
a
ws
t
r
e
ng
t
h
f
r
om TheFa
br
i
c
.I
fy
ouwi
s
ht
obeg
r
e
a
t
,dr
a
wg
r
e
a
t
ne
s
sf
r
om TheFa
br
i
c
.I
fy
ouwi
s
ht
obe
mi
ndf
ul
,dr
a
wr
e
fle
c
t
i
onf
r
om TheFa
br
i
c
.I
fy
ouwi
s
ht
hepowe
rofTheFa
br
i
c
,t
he
ndr
a
wt
he
powe
rofTheFa
br
i
c
.I
fy
ouwi
s
ht
ode
s
t
r
oyy
oure
ne
mi
e
sa
nddi
s
pe
lt
he
i
rha
t
r
e
d,t
he
ndr
a
w
de
s
t
r
uc
t
i
onf
r
om t
heTheFa
br
i
c
,
a
nda
l
l
t
hos
ewhoha
t
ewi
l
l
s
ope
r
i
s
h.
Thepe
r
s
ont
ha
ty
oua
r
ei
n
t
hi
swor
l
d,a
ndt
hebr
i
g
hts
unt
ha
ty
oua
r
ei
nSpi
r
i
t
,a
r
eonea
ndt
hes
a
meg
l
or
i
ousbe
i
ng
.Whe
n
y
ouk
nowt
hi
s
,
t
he
ny
ourHi
g
he
s
tSe
l
fs
t
e
psi
nt
ot
hebody
,
i
nt
oi
t
sbi
ol
og
y
,
i
nt
ot
hemi
nd,
i
nt
ot
he
bodi
l
ye
g
o,i
nt
ot
hec
r
i
t
i
c
a
lbr
a
i
na
nd,s
i
ng
i
ngas
ongofpr
a
i
s
et
oc
r
e
a
t
i
onl
i
k
et
heonebe
l
ow,
e
x
pr
e
s
sa
ndbe
c
ome
si
nt
hephy
s
i
c
a
l
wor
l
dt
hebe
i
ngt
ha
tt
he
ya
r
e
,
a
ndt
ha
tt
he
ys
ode
s
i
r
e
.
6.
Ia
mf
ood!Ia
mf
ood!Ia
mf
ood!Ia
mt
hef
oode
a
t
e
r
!Ia
mt
hef
oode
a
t
e
r
!Ia
mt
hef
oode
a
t
e
r
!I
a
mt
heuni
fie
r
!Ia
mt
heuni
fie
r
!Ia
mt
heuni
fie
r
!Ia
mt
hefir
s
t
bor
noft
hec
os
mi
cor
de
r
,e
a
r
l
i
e
rt
ha
n
t
heg
ods
,t
hena
v
e
lofi
mmor
t
a
l
i
t
y
.Hewhog
i
v
e
smea
wa
y
,pr
ot
e
c
t
sme
.Iwhoa
mf
oode
a
tuphi
m
whoe
a
t
sf
ood.
Iha
v
eov
e
r
c
omet
hewhol
euni
v
e
r
s
e
.
Ia
mg
ol
de
nl
i
k
et
hes
un.
Ands
oi
ti
sf
orhi
m who
k
nowst
hi
s
.
Thust
heUpa
ni
s
ha
d.
Ia
mt
hema
t
e
r
i
a
lwor
l
d.Ipr
oc
e
s
st
hema
t
e
r
i
a
lwor
l
d.Ibr
i
nga
l
la
s
pe
c
t
sofc
r
e
a
t
i
ont
og
e
t
he
r
.I
a
mt
heor
i
g
i
na
l
“
I
”i
nt
heFa
br
i
c
.
Ia
mt
hefir
s
t
bor
noft
hec
os
mi
cunf
ol
di
ng
.
Ie
x
i
s
te
a
r
l
i
e
rt
ha
na
l
l
ot
he
rmona
ds
.
Ia
m apowe
r
f
ul
a
ndg
ol
de
nl
i
g
ht
,
l
i
k
et
hes
un.
Ia
mt
heg
odwi
t
hal
i
t
t
l
e“
g
.
”Thi
si
s
whoIa
m;
t
hi
si
swhoy
o
ua
r
e
,
i
fonl
yy
ouwoul
dc
onne
c
t
,
r
e
c
og
ni
z
e
,
a
ndk
now.
5
4
An Affirmation for Peace
Le
tusbet
og
e
t
he
r
.
Le
tuse
a
tt
og
e
t
he
r
.
Le
tusbev
i
t
a
l
t
og
e
t
he
r
.
Le
tusber
a
di
a
t
i
ngt
r
ut
h,
r
a
di
a
t
i
ngt
hel
i
g
htofl
i
f
e
.
Ne
v
e
rs
ha
l
l
wede
nounc
ea
ny
one
,
ne
v
e
re
nt
e
r
t
a
i
nne
g
a
t
i
v
i
t
y
.
Aum s
hā
nt
i
hs
hā
nt
i
hs
hā
nt
i
h
5
5
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