ŚĪKṢĀ VALLĪ

The peace invocation:

Om̃ śaṃ no mitraḥ śaṃ varuṇaḥ । śaṃ no bhavatvaryamā ।

śaṃ na indro bṛhaspatiḥ । śaṃ no viṣṇururukramaḥ ।
namo brahmaṇe । namaste vāyo । tvameva pratyakṣaṃ brahmāsi ।
tvāmeva pratyakṣaṃ brahma vadiṣyāmi । ṛtaṃ vadiṣyāmi ।
satyaṃ vadiṣyāmi । tanmāmavatu । tadvaktāramavatu ।
avatu mām । avatu vaktāram ।
Om̃ śāntiḥ śāntiḥ śāntiḥ ॥ 1 ॥

Om̃ śīkṣāṃ vyākhyāsyāmaḥ । varṇaḥ svaraḥ । mātrā balam ।

sāma santānaḥ । ityuktaḥ śīkṣādhyāyaḥ ॥ 2 ॥

We shall expound the discipline of knowledge on pronunciation. ( It deals with)

alphabet, accent, measure, emphasis, uniformity (of pace), (and) conjunction. Thus,
the chapter on pronunciation has been taught.

saha nau yaśaḥ । saha nau brahmavarcasam ।

athātaḥ sagṁhitāyā upaniṣadam vyākhyāsyāmaḥ ॥ 3.1 ॥
pañcasvadhikaraṇeṣu ।
adhilokamadhijyautiṣamadhividyamadhiprajamadhyātmam ।
tā mahāsaṁhitā ityācakṣate ॥ 3.2 ॥

May we both (enjoy) fame. May we both (enjoy) the glow born of Vedic study.
Thereafter, we shall teach meditations on the conjunction of the letters centred on (the
following) five topics: (conjunction of letters) related to the worlds, related to the
luminaries, related to knowledge, related to progeny, (and) related to individual’s body.
(The sages) call them the great meditations.

athādhilokam । pṛthivī pūrvarūpam । dyauruttararūpam ।

ākāśaḥ sandhiḥ । vāyuḥ sandhānam । ityadhilokam ॥ 3.3 ॥

athādhijautiṣam । agniḥ pūrvarūpam । āditya uttararūpam ।

āpaḥ sandhiḥ । vaidyutaḥ sandhānam । ityadhijyautiṣam ॥ 3.4 ॥

athādhividyam । ācāryaḥ pūrvarūpam ।

antevāsyuttararūpam । vidyā sandhiḥ ।
pravacanaꣳsandhānam । ityadhividyam ॥ 3.5 ॥
athādhiprajam । mātā pūrvarūpam ।
pitottararūpam । prajā sandhiḥ । prajananaṁsandhānam ।
ityadhiprajam ॥ 3.6 ॥

athādhyātmam । adharāhanuḥ pūrvarūpam ।

uttarāhanūttararūpam । vāksandhiḥ । jihvāsandhānam ।
ityadhyātmam ॥ 3.7 ॥

(With reference to the loka) the earth is the preceding letter. The preceding letter is
called pūrva-rūpam. The idea is, on the preceding letter of the sandhi, one has to
visualise the earth. In the same way, the succeeding letter is svarga. The intermediary
world is the sandhi, the middle place between the preceding and succeeding letters.
In this (sandhi) the preceding and succeeding letters meet. Air is the link, that by which
something is connected. In this manner the upāsāna with reference to the world has
been told.

The words adhijautiṣam, adhividyam, adhiprajam and adhyātmam have to be

understood in the same way.

Adhiyautiṣam, with reference to luminaries, samanam, the method of meditation is

the same. Adhividyam, with reference to vidya.- Adhiprajam, with reference to
progeny - Adhyātmam, with reference to the body.

itīmāmahāsaṁhitāḥ । ya evametā mahāsaṁhitā vyākhyātā ve`da ।

sandhīyate prajayā paśubhiḥ ।
brahmavarcasenānnādyena suvargyeṇa lokena ॥ 3.8 ॥

Therefore, here also whoever meditates thus gets connected (with results).
Beginning from progeny upto svarga. It means he gains children, etc as the result.

yaśchandasāmṛṣabho viśvarūpaḥ । chandobhyo'dhyamṛtātsambabhūva ।

sa mendro medhayā spṛṇotu । amṛtasya deva dhāraṇo bhūyāsam ।
śarīraṃ me vicarṣaṇam । jihvā me madhumattamā । karṇābhyāṃ bhūriviśruvam ।
brahmaṇaḥ kośo'si medhayā pihitaḥ । śrutaṃ me gopāya ॥ 4.1॥

May that (oṁkara) which manifested from the eternal Vedas, which is the greatest
among the veda-mantras, which is like a bull (among the cows), and is endowed with
manifold forms, strengthen me with intelligence. O lord! May I become the enjoyer of
the timeless truth. May my body be healthy. May my tongue speak very sweetly. May
(my) ears hear (the scriptures) profusely. You are the abode of Brahman (which is)
veiled by knowledge of objects of the world. May you protect what is heard by me.
āvahantī vitanvānā । kurvāṇā'cīramātmanaḥ । vāsāṁsi mama gāvaśca ।
annapāne ca sarvadā । tato me śriyamāvaha । lomaśāṃ paśubhiḥ saha svāhā ॥ 4.2 ॥
āmāyantu brahmacāriṇaḥ svāhā । vimā''yantu brahmacāriṇaḥ svāhā ।
pramā''yantu brahmacāriṇaḥ svāhā । damāyantu brahmacāriṇaḥ svāhā ।
śamāyantu brahmacāriṇaḥ svāhā ॥ 4.3 ॥
yaśo jane'sāni svāhā । śreyān vasyaso'sāni svāhā ॥ 4.4॥
taṃ tvā bhaga praviśāni svāhā ।
sa mā bhaga praviśa svāhā ।
tasmin sahasraśākhe । nibhagā'haṃ tvayi mṛje svāhā ।
yathā''paḥ pravatā''yanti । yathā māsā aharjaram ।
evaṃ māṃ brahmacāriṇaḥ । dhātarāyantu sarvataḥ svāhā ।
prativeśo'si pramābhāhi pramāpadyasva ॥ 4.5॥

Thereafter, bring me wealth, which will soon grow, and stay forever, in the form of
clothes, cattle, food, water and woolly animals along with other animals for me. Let
students come to me. Let students come to me with varied interests. Let students
come to me with intellegence. Let students who have mastered their mind come to
me. May I be well-known (as a teacher) among people. May I be the greatest among
the wealthy. O Lord! May I merge into you. O Lord! May you merge into me. O Lord!
Let students come to me from all directions, just as water rush downwards (to the
ocean and) just as the months (rush towards) the year. You are (like) a rest-house.
Reveal yourself unto me (and) become one with me.

bhūrbhuvaḥ suvariti vā etāstisro vyāhṛtayaḥ ।

tāsāmuhasmai tāṃ caturthīm । māhācamasyaḥ pravedayate ।
maha iti । tadbrahma । sa ātmā । aṅgānyanyā devatāḥ ॥ 5.1॥

Bhūḥ, bhuvaḥ, and suvaḥ, these are indeed the three vyaḥṛtis. Along with them, the
Sage Māhācamasya revealed this fourth vyaḥṛti which is ‘mahaḥ’. That is (to be
meditated upon) as Hiraṇyangarbha. He is the main one. All other gods are his limbs.

bhūriti vā ayaṃ lokaḥ । bhuva ityantarikṣam ।

suvarityasau lokaḥ । maha ityādityaḥ ।
ādityena vāva sarveloka mahīyante ॥ 5.2॥
bhūriti vā agniḥ । bhuva iti vāyuḥ ।
suvarityādityaḥ । maha iti candramāḥ ।
candramasā vāva sarvāṇi jyotīṁṣi mahīyante ॥ 5.3॥
bhuva iti sāmāni । suvariti yajūṁṣi ।
maha iti brahma । brahmaṇā vāva sarvevedā mahīyante ॥ 5.4॥
bhūriti vai prāṇaḥ । bhuva ityapānaḥ । suvariti vyānaḥ ।
maha ityannam । annena vāva sarve prāṇa mahīyante ॥ 5.5॥
Bhūḥ is to be meditated upon as this world, bhuvaḥ, as inter-space, suvaḥ as the other
world, and mahaḥ as the sun deity. By the sun deity alone, all the worlds shine. Bhūḥ
is to be meditated upon as the fire deity, bhuvaḥ as the air deity, suvaḥ as the sun
deity and mahaḥ as the moon deity. By the moon deity indeed all these luminary deities
are glorified. Bhūḥ is to be meditated upon as Ṛg-mantras, bhuvaḥ as Sāma-mantras,
suvaḥ as Yajur-mantras, and mahaḥ as oṁkara. By oṁkara alone all the Vedas are
(pervaded and) glorified. Bhūḥ is to be meditated as prāna, bhuvaḥ as apāna, suvaḥ
as vyāna and mahaḥ as the food. By food alone all the prānas are sustained.

tā vā etāścatasraścaturdha । catasraścatasro vyāhṛtayaḥ ।

tā yo veda । sa veda brahma । sarve'smaidevā balimāvahanti ॥ 5.6॥

Each one of these (vyaḥṛtis) are four-fold. One who meditates upon them knows
Hiraṇyangarbha (in the form of oṁkara). All deities carry offerings to him.

sa ya eṣo'ntahṛdaya ākāśaḥ ।
tasminnayaṃ puruṣo manomayaḥ ।
amṛto hiraṇmayaḥ ॥ 6.1॥
antareṇa tāluke । ya eṣastana ivāvalambate । sendrayoniḥ ।
yatrāsau keśānto vivartate । vyapohya śīrṣakapāle ॥ 6.2॥

That eternal and effulgent Hiraṇyangarbha who is known through the mind is to be
meditated upon, in the space within the heart. The passage to the word of
Hiraṇyangarbha is suṣumnā nādī that passes through that fleshy part which hangs
down like a nipple between two palates. (reaching there) where the hairs part, it comes
out braking open the crown of the head.

bhūrityagnau pratitiṣṭhati । bhuva iti vāyau ।

suvarityāditye । maha iti brahmaṇi । āpnoti svārājyam ।
āpnoti manasaspatim । vākpatiścakṣuṣpatiḥ ।
śrotrapatirvijñānapatiḥ । etattato bhavati । ākāśaśarīraṃ brahma ।
satyātma prāṇārāmaṃ mana ānandam ।
śāntisamṛddhamamṛtam । iti prācīna yogyopāsva ॥ 6.3॥

(Then) the upāsaka merges into the fire which is in the form of bhūḥ. He merges into
the air in the form of bhuvaḥ. He merges into the sun which is in form of suvaḥ. He
merges into Hiraṇyangarbha who is in the form of mahaḥ. He attains sovereignty. He
attains the lordship over all minds. He becomes the lord of speech, the lord of the
eyes, the lord of the ears, the lord of intellects. Besides, the following attributes are
there for Hiraṇyangarbha. His body is all-pervasive like space. His nature is truth. He
has all the prāṇas as the reveling abode. His mind is the embodiment of ānanda. He
is all peace, prosperity and eternal. O Prācīnayogya! may you meditate thus.

pṛthivyādyupādhikapañcabrahmopāsanam
pṛthivyantarikṣaṃ dyaurdiśo'vāntaradiśāḥ ।
agnirvāyurādityaścandramā nakṣatrāṇi ।
āpa oṣadhayo vanaspataya ākāśa ātmā । ityadhibhūtam ।
athādhyātmam । prāṇo vyāno'pāna udānaḥ samānaḥ ।
cakṣuḥ śrotraṃ mano vāk tvak । carmamāṁsa snāvāsthi majjā ।
etadadhividhāya ṛṣiravocat । pāṅktaṃ vā idaṁsarvam ।
pāṅktenaiva pāṅktag spṛṇotīti ॥ 7 ॥

The earth, intermediary space, heaven, the four main quarters, and the four
intermediary quarters; then fire, air, the sun, the moon and the stars; and waters,
herbs, trees, space and Virat – all these three groups of five factors each constitute
the universe outside. (Now we will see) with reference to the individual body. (They
are) prāṇa, vyāna, apāna, udāna and samāna; then the eyes, the ears, the mind, the
speech and the organ of touch; and skin, flesh, muscle, bone and marrow. Having
reveled them, the sage said, ‘All these indeed pāṅktas, five-fold. With the help of the
pāṅktas one should meditate upon the pāṅktas’.

om iti brahma । om itīdaṁ sarvam ।

om ityetadanukṛtirhasma vā apyośrāvayetyāśrāvayanti ।
om iti sāmāni gāyanti । Oṁ śom iti śastrāṇi śaṁsanti ।
omityadhvaryuḥ pratigaraṃ pratigṛṇāti ।
om iti brahmā prasauti । omityagnihotramanujānāti ।
om iti brāhmaṇaḥ pravakṣyannāha brahmopāpnavānīti ।
brahmaivopāpnoti ॥ 8 ॥

Oṁkara is Brahman. All this is oṁkara. Oṁkara is indeed an expression of permission.

Moreover, the priests give permission to recite thus – ‘Om’, (which means) may you
recite. The Sāma-veda priests sing the Sāma-mantras after uttering oṁkara. The Ṛg-
veda priests chants the Ṛg-mantras after uttering oṁ śom. The Yajur-veda priest
expresses permission to start the ritual by uttering oṁkara. The Atharva-veda priest
gives permission by uttering oṁkara. The priest gives permission to do the agnihotra
ritual by uttering oṁkara. Desiring to learn the Vedas, a brahmin utters oṁkara with
the intention, ‘Let me attain knowledge of Vedas’. He certainly attains knowledge of
Vedas.

ṛtaṃ ca svādhyāyapravacane ca । satyaṃ ca svādhyāyapravacane ca ।

tapaśca svādhyāyapravacane ca । damaśca svādhyāyapravacane ca ।
śamaśca svādhyāyapravacane ca । agnayaśca svādhyāyapravacane ca ।
agnihotraṃ ca svādhyāyapravacane ca । atithayaśca svādhyāyapravacane ca ।
mānuṣaṃ ca svādhyāyapravacane ca । prajā ca svādhyāyapravacane ca ।
prajanaśca svādhyāyapravacane ca । prajātiśca svādhyāyapravacane ca ।
satyamiti satyavacā rāthī taraḥ । tapa iti taponityaḥ pauruśiṣṭiḥ ।
svādhyāyapravacane eveti nāko maudgalyaḥ ।
taddhi tapastaddhi tapaḥ ॥ 9 ॥

One should study and teach the scriptures and also have right understanding,
truthfulness, austerity, mastery over the senses, mastery over the mind, maintenance
of ritualistic fires, performance of the agnihotra ritual, hospitality, service to humanity,
begetting of children, procreation, and begetting of grandchildren. According to the
Sage Rāthītara whose words are ever truthful, truthfulness is the highest duty.
According to Sage Paurśiṣṭi who is committed to austerity, austerity is the highest duty.
The study and teaching of the scriptures alone is the highest duty according to Sage
Nāka, the son of Mudgala. That alone austerity. That alone is austerity.

ahaṃ vṛkṣasya rerivā । kīrtiḥ pṛṣṭhaṃ gireriva ।

ūrdhvapavitro vājinīva svamṛtamasmi ।
draviṇaṁsavarcasam । sumedha amṛtokṣitaḥ ।
iti triśaṅkorvedānuvacanam ॥ 10 ॥

The ṛṣi Triśaṅku declares after the attainment of knowledge: ‘I am the sustainer of the
tree of the universe. My fame is as high as a mountain peak. I am the cause of
everything and I am pure. I am the effulgent self like the self in the Sun. I am effulgent
wealth. I am omniscient and free from death and decay.’

vedamanūcyācāryontevāsinamanuśāsti ।
satyaṃ vada । dharmaṃ cara । svādhyāyānmā pramadaḥ ।
ācāryāya priyaṃ dhanamāhṛtya prajātantuṃ mā vyavacchetsīḥ ॥ 11.1 ॥
satyānna pramaditavyam । dharmānna pramaditavyam ।
kuśalānna pramaditavyam । bhūtyai na pramaditavyam ।
svādhyāyapravacanābhyāṃ na pramaditavyam ॥ 11.2॥

Having taught the Vedas, the teacher instructs the student thus: Speak the truth.
Follow dharma. May you not deviate from the study of the Vedas. After offering the
desired wealth to the teacher, may you not break the family lineage. May you not
deviate from the truth; may you not deviate from dharma; may you not deviate from
(your own) well-being; may you not deviate from propitious activities; may you not
deviate from the study and teaching of the Vedas.

devapitṛkāryābhyāṃ na pramaditavyam । mātṛdevo bhava ।

pitṛdevo bhava । ācāryadevo bhava । atithidevo bhava ॥ 11.3॥
yānyanavadyāni karmāṇi । tāni sevitavyāni । no itarāṇi ।
yānyasmākaṁsucaritāni । tāni tvayopāsyāni । no itarāṇi ॥ 11.4॥

May you not deviate from the worship of deities and ancestors. May you become one
for whom mother is a deity. May you become one for whom father is a deity. May you
become one for whom teacher is a deity. May you become one for whom guest is a
deity. Those actions of ours which are right should be followed by you.

ye ke cārumacchreyāṁso brāhmaṇāḥ ।
teṣāṃ tvayā''sanena praśvasitavyam ॥ 11.5॥
śraddhayā deyam । aśraddhayā'deyam ।
śriyā deyam । hriyā deyam ।
bhiyā deyam । saṃvidā deyam ॥ 11.6॥
atha yadi te karmavicikitsā vā vṛttavicikitsā vā syāt ।

Other actions (which are improper) should not be followed. When those who are
cultured and superior to you, are in an assembly, may you not even breathe (a word).
Charity should be given with respect (for the receiver). It should not be given with
disrespect. It should be given in plenty. It should be given with modesty. It should be
given with concern that it should not be rejected. It should be given with understanding.
Suppose you have a doubt regarding a course of action or a doubt regarding the
conduct in life, do as follows:

ye tatra brāhmaṇāḥ saṃmarśinaḥ । yuktā āyuktāḥ ।

alūkṣā dharmakāmāḥ syuḥ । yathā te tatra varteran ।
tathā tatra vartethāḥ । athābhyākhyāteṣu ।
ye tatra brāhmaṇāḥ saṃmarśinaḥ । yuktā āyuktāḥ ।
alūkṣā dharmakāmāḥ syuḥ । yathā te teṣu varteran ।
tathā teṣu vartethāḥ । eṣa ādeśaḥ । eṣa upadeśaḥ ।
eṣā vedopaniṣat । etadanuśāsanam । evamupāsitavyam ।
evamu caitadupāsyam ॥ 11.7 – 11.8॥

In whatever way discriminative, experienced, impartial, considerate wise people who

are committed to dharma, conduct themselves in those situations, may you too
conduct yourself in that manner. Suppose there is a doubt regarding your conduct with
respect to certain people, who are accused of something which is yet to be proved, in
those situations with such people conduct yourself in the manner those discriminative,
experienced, impartial, considerate wise people who are committed to dharma, would.
This is the injunction of the śruti. This is the injunction of the smṛti. This is the essence
of the Vedas. This is the commandment of Bhagavān. Life must be led in manner.
Life must be led in this manner alone.

śaṃ no mitraḥ śaṃ varuṇaḥ । śaṃ no bhavatvaryamā ।

śaṃ na indro bṛhaspatiḥ । śaṃ no viṣṇururukramaḥ ।
namo brahmaṇe । namaste vāyo । tvameva pratyakṣaṃ brahmāsi ।
tvāmeva pratyakṣaṃ brahmāvādiṣam । ṛtamavādiṣam ।
satyamavādiṣam । tanmāmāvīt । tadvaktāramāvīt ।
āvīnmām । āvīdvaktāram ।
Om̃ śāntiḥ śāntiḥ śāntiḥ ॥ 12 ॥

May Mitra be a source of blessing to us. May Varuṇa (be) a source of blessing (to
us). May Aryamā (be) a source of blessing (to us). May Indra and Bṛhaspati (be) a
source of blessing (to us). May Viṣṇu the Lord of long stride (be) a source of blessing
(to us). Salutations to Hiraṇyangarbha. O Vāyu! Salutations to you. You alone are
the perceptible form of Brahman. I have declared you as the perceptible form of
Brahman. I have declared (you to be) right understanding. I have declared (you to
be) truthfulness. He protected me. He protected the teacher. He protected me. He
protected the teacher. Om. Let there be peace, peace, peace!