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We therefore shortly explain the drift of the whole chapter as follows. Him who meditates on the Pranava as having one syllable, the text declares to obtain a reward in this world he reaches the world of men. He, on the other hand, who meditates on the Pranava as having two syllables is said to obtain his reward in a super-terrestrial sphere he reaches the world of the atmosphere.
Indeed, he who is the invisible cause of all, who knoweth no deterioration, who is the all-pervading soul, the centre round which everything moveth, the substance in which the three attributes of Sattwa, Rajas and Tamas co-inhere, the universal soul, the immutable, the material out of which hath been created this universe, the Creator himself, the controlling lord, the invisible dweller in every object, progenitor of this universe of five elements, who is united with the six high attributes, is the Pranava or Om of the Vedas, is infinite, incapable of being moved by any force save his own will, illustrious, the embodiment of the mode of life called Sannyasa, who floated on the waters before the creation, who is the source whence hath sprung this mighty frame, who is the great combiner, the uncreate, the invisible essence of all, the great immutable, bereft of those attributes that are knowable by the senses, who is the universe itself, without beginning, birth, and decay, is possessed of infinite wealth, that Grandsire of all creatures, became incarnate in the race of the Andhaka-Vrishnis for the increase of virtue.
With Om the Adhvaryu gives orders, with Om the Hotri recites, with Om the Udgatri sings, which declares the pranava which is a 'quality' of the meditation, in so far as it is its basis to be common to the three Vedas, further shows that the meditation has to be employed in connexion with the sacrifice.
Indeed, he who is the invisible cause of all, who knoweth no deterioration, who is the all-pervading soul, the centre round which everything moveth, the substance in which the three attributes of Sattwa, Rajas and Tamas co-inhere, the universal soul, the immutable, the material out of which hath been created this universe, the Creator himself, the controlling lord, the invisible dweller in every object, progenitor of this universe of five elements, who is united with the six high attributes, is the Pranava or Om of the Vedas, is infinite, incapable of being moved by any force save his own will, illustrious, the embodiment of the mode of life called Sannyasa, who floated on the waters before the creation, who is the source whence hath sprung this mighty frame, who is the great combiner, the uncreate, the invisible essence of all, the great immutable, bereft of those attributes that are knowable by the senses, who is the universe itself, without beginning, birth, and decay, is possessed of infinite wealth, that Grandsire of all creatures, became incarnate in the race of the Andhaka-Vrishnis for the increase of virtue.
And he finally who, by means of the trisyllabic Pranava which denotes the highest Brahman, meditates on this very highest Brahman, is said to reach that Brahman, i. e. the supreme Person. The object of seeing is thus none other than the highest Self. Here terminates the adhikarana of the 'object of seeing.
This, in the Hindu scriptures, is the sole instance of a person belonging to a lower order becoming a Brahmana by ascetic austerities. These articles of cognate origin are clarified butter, milk, and other things used as libations in sacrifices. 14. i.e., the subdivisions of the Pranava, the mysterious Mantra, which is the beginning of everything, were first promulgated here.
Thou art he who imparts life into every combination of those inert element. Thou art the Pranava and other sacred Mantras that instil life into dead matter. Thou art he that casts tranquil glances. Thou art he in whom are innumerable precious attributes and possessions. Thou hast a body that is red. Thou art he who has all the vast oceans as so many ponds filled for thy drinking.
I, 1, 1, 'Let a man meditate on the syllable Om as the Udgitha'; and the clause forming part of the tale,'they meditated on that chief breath as Udgitha. therefore refers to a meditation on the pranava which is a part only of the Udgitha.
Thou art the tearer of the eyes of Bhaga; thou art Fierce, and thou art He who destroyed the teeth of Pushan. Thou art Swaha, thou art Swadha, thou art Vashat, thou art Salutation's form, and thou art the words Namas-Namas uttered by all worshippers. Thy observances and thy penances are not known to others. Thou art Pranava; thou art the firmament bespangled with myriads of stars.
If the acts of such a person become incomplete, or if their completion be obstructed by all unclean animals, even then those acts are, as heard by us, of superior efficacy. They that are conversant with the distinction between body and soul, that are devoted to Yoga, and that meditate on the Pranava, always succeed in gratifying others.
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