Section XIII - Meditation on the Vital Breath

Verse 5.13.1:

उक्थम्; प्राणो वा उक्थम्, प्राणो हीदं सर्वमुत्थापयति; उद्धास्माधस्मादुक्थविद्वीरस्तिष्ठति, उक्थस्य सायुज्यं सलोकतां जयति, य एवं वेद ॥ १ ॥

uktham; prāṇo vā uktham, prāṇo hīdaṃ sarvamutthāpayati; uddhāsmādhasmādukthavidvīrastiṣṭhati, ukthasya sāyujyaṃ salokatāṃ jayati, ya evaṃ veda || 1 ||

1. (One should meditate upon the vital force as) the Uktha (a hymn of praise). The vital force is the Uktha, for it raises this universe. From him who knows as above rises a son who is a knower of the vital force, and he achieves union with and abode in the same world as the Uktha.

The Uktha—is another meditation. The Uktha is a hymn of praise. It is the principal feature of the Mahāvrata sacrifice (Somayāga). What is that Uktha? The vital force is the Uktha. The vital force is chief among the organs, as the Uktha is among hymns of praise. Hence one should meditate upon the vital force as the Uktha. How is the vital force the Uktha? This is being explained: For it raises this universe; because of this raising it is called the Uktha. No lifeless man ever rises. The result of the meditation on it is being stated: From him who knows as above rises a son who is a knower of the vital force—this is the visible result; and he achieves union with and abode in the same world as the Uktha—this is the invisible result.

 

Verse 5.13.2:

यजुः; प्राणो वै यजुः, प्राणे हीमानि सर्वाणि भूतानि युज्यन्ते; युज्यन्ते हास्मै सर्वाणि भूतानि श्रैष्ठ्याय, यजुषः सायुज्यं सलोकतां जयति, य एवं वेद ॥ २ ॥

yajuḥ; prāṇo vai yajuḥ, prāṇe hīmāni sarvāṇi bhūtāni yujyante; yujyante hāsmai sarvāṇi bhūtāni śraiṣṭhyāya, yajuṣaḥ sāyujyaṃ salokatāṃ jayati, ya evaṃ veda || 2 ||

2. (One should meditate upon the vital force as) the Yajus. The vital force is the Yajus, for all these beings are joined with one another if there is the vital force. All beings are joined for the eminence of him who knows as above, and he achieves union with and abode in the same world as the Yajus (vital force).

One should meditate upon the vital force as the Yajus too. The vital force is the Yajus.^[1] How is the vital force the Yajus? For all (these) beings are joined with one another if there is the vital force. None has the strength to unite with another unless he has life; hence the vital force is called the Yajus—because it joins. The result that accrues to one who knows as above is being stated: All beings are joined for the eminence of him who knows as above—they try to make him their chief. And he achieves union with and abode in the same world as the Yajus or the vital force. These words have already been explained.

 

Verse 5.13.3:

साम; प्राणो वै साम, प्राणे हीमानि सर्वाणि भूतानि सम्यञ्चि; सम्यञ्चि हास्मै सर्वाणि भूतानि, श्रैष्ठ्याय कल्पन्ते, साम्नः सायुज्यं सलोकतां जयति, य एवं वेद ॥ ३ ॥

sāma; prāṇo vai sāma, prāṇe hīmāni sarvāṇi bhūtāni samyañci; samyañci hāsmai sarvāṇi bhūtāni, śraiṣṭhyāya kalpante, sāmnaḥ sāyujyaṃ salokatāṃ jayati, ya evaṃ veda || 3 ||

3. (One should meditate upon the vital force as) the Sāman. The vital force is the Sāman, for all these beings are united if there is the vital force. For him who knows as above all beings are united, and they succeed in bringing about his eminence, and he achieves union with and abode in the same world as the Sāman.

One should also meditate upon the vital force as the Sāman. The vital force is the Sāman. How is the vital force the Sāman? For all beings are united if there is the vital force. The vital force is called Sāman because of this union—causing them to unite. For him who knows as above all beings are united, and not only that, they succeed in bringing about his eminence. The rest is to be explained as before.

 

Verse 5.13.4:

क्शत्रम्; प्राणो वै क्शत्रम्, प्राणो हि वै क्शत्रम्, त्रायते हैनं प्राणः क्शणितोः; प्र क्शत्रमत्रमप्नोति, क्शत्रस्य सायुज्यं सलोकतां जयति, य एवं वेद ॥ ४ ॥
इति त्रयोदशं ब्राह्मणम् ॥

kśatram; prāṇo vai kśatram, prāṇo hi vai kśatram, trāyate hainaṃ prāṇaḥ kśaṇitoḥ; pra kśatramatramapnoti, kśatrasya sāyujyaṃ salokatāṃ jayati, ya evaṃ veda || 4 ||
iti trayodaśaṃ brāhmaṇam ||

4. (One should meditate upon the vital force as) the Kṣatra. The vital force is the Ksatra, for it is indeed the Kṣatra. Hie vital force protects the body from wounds. He who knows as above attains this Kṣatra (vital force) that has no other protector, and achieves union with and abode in the same world as the Kṣatra.

One should meditate upon the vital force as the Ksatra. The vital force is the for it is indeed the Kṣatra, as is well known. How? This is being explathed: Because the vital force protects the body from wounds, injuries inflicted with weapons etc., by filling them up with new flesh, therefore it is well known as the Kṣatra, on account of this healing of the wounds. The result that accrues to one who knows this is being stated: He who knows as above attains this Kṣatra, or the vital force, that has no other protector, is not protected by anything else (Atra). Or the word may be ‘Kṣatra-mātra,’ as another (the Mādhyandina) recension has it; in which case the meaning will be, ‘Attains identity with the Kṣatra, or becomes the vital force.’ And achieves union with and abode in the same world as the Kṣatra.

Footnotes and references:

[1]:

The name of one of the Vedas; but here it is given a figurative meaning. The same with ‘Sāman’ in the next paragraph.