Adoration to the Highest Self
Verily, in the beginning all this was Self, one only; there
was nothing else blinking whatsoever.
He thought: 'Shall I send forth
worlds?' He sent forth these worlds, Ambhas (water), Mariki (light),
Mara (mortal), and Ap (water). That Ambhas (water) is above the heaven,
and it is heaven, the support. The Marikis (the lights) are the sky.
The Mara (mortal) is the earth, and the waters under the earth are the
He thought: 'There are these worlds; shall I send forth guardians
of the worlds? He then formed the Purusha (the person), taking him forth
from the water.
He brooded on him , and when that person had thus been
brooded on, a mouth burst forth like an egg. From the mouth proceeded
speech, from speech Agni. Nostrils burst forth. From the nostrils proceeded
scent (prana), from scent Vayu (air). Eyes burst forth. From the eyes
proceeded sight, from sight Aditya (sun). Ears burst forth. From the
ears proceeded hearing, from hearing the Dis (quarters of the world).
Skin burst forth. From the skin proceeded hairs (sense of touch), from
the hairs shrubs and trees. The heart burst forth. From the heart proceeded
mind, from mind Kandramas (moon). The navel burst forth. From the navel
proceeded the apana (the down-breathing), from apana death. The generative
organ burst forth.
From the organ proceeded seed, from seed water. Those
deities (devata), Agni and the rest, after they had been sent forth,
fell into this great ocean.
Then he (the Self) besieged him, (the person)
with hunger and thirst.
The deities then (tormented by hunger and thirst)
spoke to him (the Self): 'Allow us a place in which we may rest and
He led a cow towards them (the deities). They said : 'This
is not enough.' He led a horse towards them. They said: 'This is not
enough.' He led man towards them. Then they said: 'Well done, indeed.'
Therefore man is well done. He said to them: 'Enter, each according
to his place.' Then Agni (fire), having become speech, entered the mouth.
Vayu (air), having become scent, entered the nostrils. ditya (sun),
having become sight, entered the eyes. The Dis (regions), having become
hearing, entered the ears. The shrubs and trees, having become hairs,
entered the skin. Kandramas (the moon), having become mind, entered
the heart. Death, having become down-breathing, entered the navel. The
waters, having become seed, entered the generative organ. Then Hunger
and Thirst spoke to him (the Self): 'Allow us two (a place).'
to them: ' I assign you to those very deities there, I make you co-partners
with them.' Therefore to whatever deity an oblation is offered, hunger
and thirst are co-partners in it. He thought: 'There are these worlds
and the guardians of the worlds.
Let me send forth food for them.' He
brooded over the water. From the water thus brooded on, matter (mutrti)
And that matter which was born, that verily was food. When
this food (the object matter) had thus been sent forth, it wished to
flee, crying and turning away. He (the subject) tried to grasp it by
speech. He could not grasp it by speech. If he had grasped it by speech,
man would be satisfied by naming food.
He tried to grasp it by scent
(breath). He could not grasp it by scent. If he had grasped it by scent,
man would be satisfied by smelling food.
He tried to grasp it by the
eye. He could not grasp it by the eye. If he had grasped it by the eye,
man would be satisfied by seeing food.
He tried to grasp it by the ear.
He could not grasp it by the ear. If he had grasped it by the ear, man
would be satisfied by hearing food.
He tried to grasp it by the skin.
He could not grasp it by the skin. If he had grasped it by the skin,
man would be satisfied by touching food.
He tried to grasp it by the
mind. He could not grasp it by the mind. If he had grasped it by the
mind, man would be satisfied by thinking food.
He tried to grasp it
by the generative organ. He could not grasp it by the organ. If he had
grasped it by the organ, man would be satisfied by sending forth food.
He tried to grasp it by the down-breathing (the breath which helps to
swallow food through the mouth and to carry it off through the rectum,
the payvindriya). He got it. Thus it is Vayu (the getter) who lays hold
of food, and the Vayu is verily Annayu (he who gives life or who lives
He thought: ' How can all this be without me? And then he
thought: By what way shall I get there?
And then he thought: If speech
names, if scent smells, if the eye sees, if the ear hears, if the skin
feels, if the mind thinks, if the off-breathing digests, if the organ
sends forth, then what am I?' Then opening the suture of the skull,
he got in by that door. That door is called the Vidriti (tearing asunder),
the Nandana (the place of bliss).
There are three dwelling-places for
him, three dreams; this dwelling-place (the eye), this dwelling-place
(the throat), this dwelling-place (the heart). When born (when the Highest
Self had entered the body) he looked through all things, in order to
see whether anything wished to proclaim here another (Self). He saw
this person only (himself) as the widely spread Brahman. 'I saw it,'
thus he said; Therefore he was Idam-dra (seeing this). Being Idamdra
by name, they call him Indra mysteriously.
For the Devas love mystery,
yea, they love mystery. Let the women who are with child move away!
Verily, from the beginning he (the self) is in man as a germ, which
is called seed. This (seed), which is strength gathered from all the
limbs of the body, he (the man) bears as self in his self (body).
he commits the seed to the woman, then he (the father) causes it to
be born. That is his first birth. That seed becomes the self of the
woman, as if one of her own limbs.
Therefore it does not injure her.
She nourishes his (her husband's) self (the son) within her. She who
nourishes, is to be nourished. The woman bears the germ. He (the father)
elevates the child even before the birth, and immediately after. When
he thus elevates the child both before and after his birth, he really
elevates his own self, For the continuation of these worlds (men). For
thus are these worlds continued. This is his second birth.
He (the son),
being his self, is then placed in his stead for (the performance of)
all good works. But his other self (the father), having done all he
has to do, and having reached the full measure of his life, departs.
And departing from hence he is born again. That is his third birth.
'While dwelling in the womb, I discovered all the births of these Devas.
A hundred iron strongholds kept me, but I escaped quickly down like
a falcon.' Vamadeva, lying in the womb, has thus declared this.
having this knowledge he stepped forth, after this dissolution of the
body, and having obtained all his desires in that heavenly world, became
immortal, yea, he became immortal.
Let the women go back to their place.
Who is he whom we meditate on as the Self? Which is the Self? That by
which we see (form), that by which we hear (sound), that by which we
perceive smells, that by which we utter speech, that by which we distinguish
sweet and not sweet, and what comes from the heart and the mind, namely,
perception, command, understanding, knowledge, wisdom, seeing, holding,
thinking, considering, readiness (or suffering), remembering, conceiving,
willing, breathing, loving, desiring? No, all these are various names
only of knowledge (the true Self).
And that Self, consisting of (knowledge),
is Brahman , it is Indra, it is Pragapati . All these Devas, these five
great elements, earth, air, ether, water, fire, these and those which
are, as it were, small and mixed, and seeds of this kind and that kind,
born from eggs, born from the womb, born from heat, born from germs,
horses, cows, men, elephants, and whatsoever breathes, whether walking
or flying, and what is immoveable-all that is led (produced) by knowledge
(the Self). It rests on knowledge (the Self).
The world is led (produced)
by knowledge (the Self). Knowledge is its cause. Knowledge is Brahman.
He (Vamadeva), having by this conscious self stepped forth from this
world, and having obtained all desires in that heavenly world, became
immortal, yea, he became immortal. Thus it is, OM.