KAUSHITAKI-BRAHMNA-UPANISHAD

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4.KAUSHITAKI-BRAHMANA-UPANISHAD

FIRST ADHYAYA

1. KITRA Gangyayani, forsooth, wishing to perform a sacrifice, chose

Aruni (Uddalaka, to be his chief priest). But Aruni sent his son,

Svetaketu, and said: 'Perform the sacrifice for him.' When Svetaketu

had arrived, Kitra asked him: 'Son of Gautama, is there a hidden place

in the world where you are able to place me, or is it the other way,

and are you going to place me in the world to which it (that other

way) leads?'

He answered and said: 'I do not know this. But, let me ask the

master.' Having approached his father, he asked 'Thus has Kitra

asked me; how shall I answer?'

Aruni said: 'I also do not know this. Only after having learnt the

proper portion of the Veda in Kitra's own dwelling, shall we obtain

what others give us (knowledge). Come, we will both go.'

Having said this he took fuel in his hand (like a pupil), and

approached Kitra Gangyayani, saying: 'May I come near to you?' He

replied: 'You are worthy of Brahman, O Gautama, because you were not

led away by pride. Come hither, I shall make you know clearly.'

2. And Kitra said: All who depart from this world (or this body)

go to the moon. In the former, (the bright) half, the moon delights in

their spirits; in the other, (the dark) half, the moon sends them on

to be born again. Verily, the moon is the door of the Swarga world

(the heavenly world). Now, if a man objects to the moon (if one is not

satisfied with life there) the moon sets him free. But if a man does

not object, then the moon sends him down as rain upon this earth.

And according to his deeds and according to his knowledge he is born

again here as a worm, or as an insect, or as a fish, or as a bird,

or as a lion, or as a boar, or as a serpent, or as a tiger, or as a

man, or as something else in different places. When he has thus

returned to the earth, some one (a sage) asks: 'Who art thou?' And

he should answer: 'From the wise moon, who orders the seasons, when it

is born consisting of fifteen parts, from the moon who is the home

of our ancestors, the seed was brought. This seed, even me, they

(the gods mentioned in the Pankajnividya) gathered up in an active

man, and through an active man they brought me to a mother. Then I,

growing up to be born, a being living by months, whether twelve or

thirteen, was together with my father, who also lived by (years of)

twelve or thirteen months, that I might either know it (the true

Brahman) or not know it. Therefore, O ye seasons, grant that I may

attain immortality (knowledge of Brahman). By this my true saying,

by this my toil (beginning with the dwelling in the moon and ending

with my birth on earth) I am (like) a season, and the child of the

seasons.' 'Who art thou?' the sage asks again. 'I am thou,' he

replies. Then he sets him free (to proceed onward).

3. He (at the time of death), having reached the path of the gods,

comes to the world of Agni (fire), to the world of Vayu (air), to

the world of Varuna, to the world of Indra, to the world of

Prajapati (Virat), to the world of Brahman (Hiranyagarbha). In that

world there is the lake Ara, the moments called Yeshtiha, the river

Vigara (age-less), the tree Ilya, the city Salagya, the palace

Aparajita (unconquerable), the door-keepers Indra and Prajapati, the

hall of Brahman, called Vibhu (built by Vibhu, egoism), the throne

Vichakshana (Budhi, perception), the couch Amitaugas (endless

splendour), and the beloved Manasi (mind) and her image Kakshushi

(eye), who, as if taking flowers, are weaving the worlds, and the

Apsaras, the Ambas (Sruti, sacred scriptures), and Ambayavis

(Budhi, understanding), and the rivers Ambayas (leading to the

knowledge of Brahman). To this world he who knows this (who knows

the Paryanka-vidya) approaches. Brahman says to him: 'Run towards

him (servants) with such worship as is due to myself. He has reached

the river Vigara (age-less), he will never age.'

4. Then five hundred Apsaras go towards him, one hundred with

garlands in their hands, one hundred with ointments in their hands,

one hundred with perfumes in their hands, one hundred with garments in

their hands, one hundred with fruit in their hands. They adorn him

with an adornment worthy of Brahman, and when thus adorned with the

adornment of Brahman, the knower of Brahman moves towards Brahman

(neut.) He comes to the lake Ara, and he crosses it by the mind, while

those who come to it without knowing the truth, are drowned. He

comes to the moments called Yeshtiha, they flee from him. He comes

to the river Vigara, and crosses it by the mind alone, and there

shakes off his good and evil deeds. His beloved relatives obtain the

good, his unbeloved relatives the evil he has done. And as a man,

driving in a chariot, might look at the two wheels (without being

touched by them), thus he will look at day and night, thus at good and

evil deeds, and at all pairs (at all correlative things, such as light

and darkness, heat and cold, &c.) Being freed from good and freed from

evil he, the knower of Brahman (neut.), moves towards Brahman.

5. He approaches the tree Ilya, and the odour of Brahman reaches

him. He approaches the city Salagya, and the flavour of Brahman

reaches him. He approaches the palace Aparajita, and the splendour

of Brahman reaches him. He approaches the door-keepers Indra and

Prajapati, and they run away from him. He approaches the hall Vibhu,

and the glory of Brahman reaches him (he thinks, I am Brahman). He

approaches the throne Vichakshana. The Saman verses, Brihad and

Rathantara, are the eastern feet of that throne; the Saman verses,

Syaita and Naudhasa, its western feet; the Saman verses, Vairupa and

Vairagya, its sides lengthways (south and north); the Saman verses,

Sakvara and Raivata, its sides crossways (east and west). That

throne is Prajna, knowledge, for by knowledge (self-knowledge) he sees

clearly. He approaches the couch Amitaugas. That is Prana (speech).

The past and the future are its eastern feet; prosperity and earth its

western feet; the Saman verses, Brihad and Rathantara, are the two

sides lengthways of the couch (south and north); the Saman verses,

Bhadra and Yagnayagniya, are its cross-sides at the head and feet

(east and west); the Rik and Saman are the long sheets (east and

west); the Yagus the cross-sheets (south and north); the moon-beam the

cushion; the Udgitha the (white) coverlet; prosperity the pillow. On

this couch sits Brahman, and he who knows this (who knows himself

one with Brahman sitting on the couch) mounts it first with one foot

only. Then Brahman says to him: 'Who art thou?' and he shall answer:

6. 'I am (like) a season, and the child of the seasons, sprung

from the womb of endless space, from the light (from the luminous

Brahman). The light, the origin of the year, which is the past,

which is the present, which is all living things, and all elements, is

the Self. Thou art the Self. What thou art, that am I.'

Brahman says to him: 'Who am I?' He shall answer: 'That which is,

the true' (Sat-tyam).

Brahman asks: 'What is the true?' He says to him: 'What is different

from the gods and from the senses (Prana) that is Sat, but the gods

and the senses are Tyam. Therefore by that name Satyam (true) is

called all this whatever there is. All this thou art.'

7. This is also declared by a verse: 'This great Rishi, whose

belly is the Yagus, the head the Saman, the form the Rik, is to be

known as being imperishable, as being Brahman.'

Brahman says to him: 'How dost thou obtain my male names?' He should

answer: 'By breath (Pranas).'

Brahman asks: 'How my female names?' He should answer: 'By speech

(Vak).'

Brahman asks: 'How my neuter names?' He should answer: 'By mind

(Manas).'

'How smells?' 'By the nose.' 'How forms?' 'By the eye.' 'How

sounds?' 'By the ear.' 'How flavours of food?' 'By the tongue.' 'How

actions?' 'By the hands.' 'How pleasures and pain?' 'By the body.'

'How joy, delight, and offspring?' 'By the organ.' 'How

journeyings?' 'By the feet.' 'How thoughts, and what is to be known

and desired?' 'By knowledge (Prajna) alone.'

Brahman says to him: 'Water indeed is this my world, the whole

Brahman world, and it is thine.'

Whatever victory, whatever might belongs to Brahman, that victory

and that might he obtains who knows this, yea, who knows this.

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2ND_ADHYAYA

SECOND ADHYAYA

1. Prana (breath) is Brahman, thus says Kaushitaki. Of this Prana,

which is Brahman, the mind (Manas) is the messenger, speech the

housekeeper, the eye the guard, the ear the informant. He who knows

mind as the messenger of Prana, which is Brahman, becomes possessed of

the messenger. He who knows speech as the housekeeper, becomes

possessed of the housekeeper. He who knows the eye as the guard,

becomes possessed of the guard. He who knows the ear as the informant,

becomes possessed of the informant.

Now to that Prana, which is Brahman, all these deities (mind,

speech, eye, ear) bring an offering, though he asks not for it, and

thus to him who knows this all creatures bring an offering, though

he asks not for it. For him who knows this, there is this Upanishad

(secret vow), 'Beg not!' As a man who has begged through a village and

got nothing sits down and says, 'I shall never eat anything given by

those people,' and as then those who formerly refused him press him

(to accept their alms), thus is the rule for him who begs not, but the

charitable will press him and say, 'Let us give to thee.'

2. Prana (breath) is Brahman, thus says Paingya. And in that

Prana, which is Brahman, the eye stands firm behind speech, the ear

stands firm behind the eye, the mind stands firm behind the ear, and

the spirit stands firm behind the mind. To that Prana, which is

Brahman, all these deities bring an offering, though he asks not for

it, and thus to him who knows this, all creatures bring an offering,

though he asks not for it. For him who knows this, there is this

Upanishad (secret vow), 'Beg not!' As a man who has begged through a

village and got nothing sits down and says, 'I shall never eat

anything given by those people,' and as then those who formerly

refused him press him (to accept their alms), thus is the rule for him

who begs not, but the charitable will press him and say, 'Let us

give to thee.'

3. Now follows the attainment of the highest treasure (scil.

Prana, spirit). If a man meditates on that highest treasure, let him

on a full moon or a new moon, or in the bright fortnight, under an

auspicious Nakshatra, at one of these proper times, bending his

right knee, offer oblations of ghee with a ladle (sruva), after having

placed the fire, swept the ground, strewn the sacred grass, and

sprinkled water. Let him say: 'The deity called Speech is the

attainer, may it attain this for me from him (who possesses and can

bestow what I wish for). Svaha to it!'

'The deity called Prana (breath) is the attainer, may it attain this

for me from him. Svaha to it!'

'The deity called the eye is the attainer, may it attain this for me

from him. Svaha to it!'

'The deity called the ear is the attainer, may it attain this for me

from him. Svaha to it!'

'The deity called mind (Manas) is the attainer of it, may it

attain this for me from him. Svaha to it.'

'The deity called Prajna (knowledge) is the attainer of it, may it

attain this for me from him. Svaha to it!'

Then having inhaled the smell of the smoke, and having rubbed his

limbs with the ointment of ghee, walking on in silence, let him

declare his wish, or let him send a messenger. He will surely obtain

his wish.

4. Now follows the Daiva Smara, the desire to be accomplished by the

gods. If a man desires to become dear to any man or woman, or to any

men or women, then at one of the (fore-mentioned) proper times he

offers, in exactly the same manner (as before), oblations of ghee,

saying: 'I offer thy speech in myself, I (this one here), Svaha.' 'I

offer thy ear in myself, I (this one here), Svaha.' 'I offer thy

mind in myself, I (this one here), Svaha.' 'I offer thy Prajna

(knowledge) in myself, I (this one here), Svaha.' Then having

inhaled the smell of the smoke, and having rubbed his limbs with the

ointment of ghee, walking on in silence, let him try to come in

contact or let him stand speaking in the wind, (so that the wind may

carry his words to the person by whom he desires to be loved).

Surely he becomes dear, and they think of him.

5. Now follows the restraint (samyamana) instituted by Pratardana

(the son of Divodasa): they call it the inner Agni-Hotri. So long as a

man speaks, he cannot breathe, he offers all the while his Prana

(breath) in his speech. And so long as a man breathes, he cannot

speak, he offers all the while his speech in his breath. These two

endless and immortal oblations he offers always, whether waking or

sleeping. Whatever other oblations there are (those, e.g. of the

ordinary Agnihotra, consisting of milk and other things), they have an

end, for they consist of works (which, like all works, have an end).

The ancients, knowing this (the best Agnihotra), did not offer the

(ordinary) Agnihotra.

6. Uktha is Brahman, thus said Sushkabhringara. Let him meditate

on it (the uktha) as the same with the Rik, and all beings will

praise him as the best. Let him meditate on it as the same with the

Yagus, and all beings will join before him as the best. Let him

meditate on it as the same with the Saman, and all beings will bow

before him as the best. Let him meditate on it as the same with might,

let him meditate on it as the same with glory, let him meditate on

it as the same with splendour. For as the bow is among weapons the

mightiest, the most glorious, the most splendid, thus is he who

knows this among all beings the mightiest, the most glorious, the most

splendid. The Adhvaryu conceives the fire of the altar, which is

used for the sacrifice, to be himself. In it he (the Adhvaryu)

weaves the Yagus portion of the sacrifice. And in the Yagus portion

the Hotri weaves the Rik portion of the sacrifice. And in the

Rik portion the Udgatri weaves the Saman portion of the sacrifice.

He (the Adhvaryu or Prana) is the self of the threefold knowledge;

he indeed is the self of it (of Prana). He who knows this is the

self of it (becomes Prana).

7. Next follow the three kinds of meditation of the all-conquering

(Sarvajit) Kaushitaki. The all-conquering Kaushitaki adores the sun

when rising, having put on the sacrificial cord, having brought water,

and having thrice sprinkled the water-cup, saying: 'Thou art the

deliverer, deliver me from sin.' In the same manner he adores the

sun when in the zenith, saying: 'Thou art the highest deliverer,

deliver me highly from sin.' In the same manner he adores the sun when

setting, saying: 'Thou art the full deliverer, deliver me fully from

sin.' Thus he fully removes whatever sin he committed by day and by

night. And in the same manner he who knows this, likewise adores the

sun, and fully removes whatever sin he committed by day and by night.

8. Then (secondly) let him worship every month (in the year) at

the time of the new moon, the moon as it is seen in the west in the

same manner (as before described with regard to the sun), or let him

send forth his speech toward the moon with two green blades of

grass, saying: 'O thou who art mistress of immortal joy, through

that gentle heart of mine which abides in the moon, may I never weep

for misfortune concerning my children.'

The children of him (who thus adores the moon) do not indeed die

before him. Thus it is with a man to whom a son is already born.

Now for one to whom no son is born as yet. He mutters the three

Rik verses. 'Increase, O Soma! may vigour come to thee' (Rv. I,

91, 16; IX, 31, 4). 'May milk, may food go to thee' (Rv. I, 91, 18);

'That ray which the Adityas gladden.'

Having muttered these three Rik verses, he says: 'Do not

increase by our breath (Prana), by our offspring, by our cattle; he

who hates us and whom we hate, increase by his breath, by his

offspring, by his cattle. Thus I turn the turn of the god, I return

the turn of Aditya.' After these words, having raised the right arm

(toward Soma), he lets it go again.

9. Then (thirdly) let him worship on the day of the full moon the

moon as it is seen in the east in the same manner, saying: 'Thou art

Soma, the king, the wise, the five-mouthed, the lord of creatures. The

Brahmana is one of thy mouths; with that mouth thou eatest the kings

(Kshatriyas); make me an eater of food by that mouth! The king is

one of thy mouths; with that mouth thou eatest the people (Vaisyas);

make me an eater of food by that mouth! The hawk is one of thy mouths;

with that mouth thou eatest the birds; make me an eater of food by

that mouth! Fire is one of thy mouths; with that mouth thou eatest

this world; make me an eater of food by that mouth! In thee there is

the fifth mouth; with that mouth thou eatest all beings; make me an

eater of food by that mouth! Do not decrease by our life, by our

offspring, by our cattle; he who hates us and whom we hate, decrease

by his life, by his offspring, by his cattle. Thus I turn the turn

of the god, I return the turn of Aditya.' After these words, having

raised the right arm, he lets it go again.

10. Next (having addressed these prayers to Soma) when being with

his wife, let him stroke her heart, saying: 'O fair one, who hast

obtained immortal joy by that which has entered thy heart through

Prajapati, mayest thou never fall into sorrow about thy children.' Her

children then do not die before her.

11. Next, if a man has been absent and returns home, let him smell

(kiss) his son's head, saying: 'Thou springest from every limb, thou

art born from the heart, thou, my son, art my self indeed, live thou a

hundred harvests.' He gives him his name, saying: 'Be thou a stone, be

thou an axe, be thou solid gold; thou, my son, art light indeed,

live thou a hundred harvests.' He pronounces his name. Then he

embraces him, saying: 'As Prajapati (the lord of creatures) embraced

his creatures for their welfare, thus I embrace thee,' (pronouncing

his name.) Then he mutters into his right ear, saying: 'O thou,

quick Maghavan, give to him' (Rv. III, 36, 10). 'O Indra, bestow the

best wishes' (Rv. II, 21, 6), thus he whispers into his left ear.

Let him then thrice smell (kiss) his head, saying: 'Do not cut off

(the line of our race), do not suffer. Live a hundred harvests of

life; I kiss thy head, O son, with thy name.' He then thrice makes a

lowing sound over his head, saying: 'I low over thee with the lowing

sound of cows.'

12. Next follows the Daiva Parimara, the dying around of the gods

(the absorption of the two classes of gods, mentioned before, into

Prana or Brahman). This Brahman shines forth indeed when the fire

burns, and it dies when it burns not. Its splendour goes to the sun

alone, the life (Prana, the moving principle) to the air.

This Brahman shines forth indeed when the sun is seen, and it dies

when it is not seen. Its splendour goes to the moon alone, the life

(Prana) to the air.

This Brahman shines forth indeed when the moon is seen, and it

dies when it is not seen. Its splendour goes to the lightning alone,

its life (Prana) to the air.

This Brahman shines forth indeed when the lightning flashes, and

it dies when it flashes not. Its splendour goes to the air, and the

life (Prana) to the air.

Thus all these deities (i.e. fire, sun, moon, lightning), having

entered the air, though dead, do not vanish; and out of the very air

they rise again. So much with reference to the deities (mythological).

Now then with reference to the body (physiological).

13. This Brahman shines forth indeed when one speaks with speech,

and it dies when one does not speak. His splendour goes to the eye

alone, the life (Prana) to breath (Prana).

This Brahman shines forth indeed when one sees with the eye, and

it dies when one does not see. Its splendour goes to the ear alone,

the life (Prana) to breath (Prana).

This Brahman shines forth indeed when one hears with the ear, and it

dies when one does not hear. Its splendour goes to the mind alone, the

life (Prana) to breath (Prana).

This Brahman shines forth indeed when one thinks with the mind,

and it dies when one does not think. Its splendour goes to the

breath (Prana) alone, and the life (Prana) to breath (Prana).

Thus all these deities (the senses, &c.), having entered breath or

life (Prana) alone, though dead, do not vanish; and out of very breath

(Prana) they rise again. And if two mountains, the southern and

northern, were to move forward trying to crush him who knows this,

they would not crush him. But those who hate him and those whom he

hates, they die around him.

14. Next follows the Nihsreyasadana (the accepting of the

pre-eminence of Prana (breath or life) by the other gods). The deities

(speech, eye, ear, mind), contending with each for who was the best,

went out of this body, and the body lay without breathing, withered,

like a log of wood. Then speech went into it, but speaking by

speech, it lay still. Then the eye went into it, but speaking by

speech, and seeing by the eye, it lay still. Then the ear went into

it, but speaking by speech, seeing by the eye, hearing by the ear,

it lay still. Then mind went into it, but speaking by speech, seeing

by the eye, hearing by the ear, thinking by the mind, it lay still.

Then breath (Prana, life) went into it, and thence it rose at once.

All these deities, having recognised the pre-eminence in Prana, and

having comprehended Prana alone as the conscious self (pragnatman),

went out of this body with all these (five different kinds of

Prana), and resting in the air (knowing that Prana had entered the

air), and merged in the ether (Akasha), they went to heaven. And in the

same manner he who knows this, having recognised the pre-eminence in

Prana, and having comprehended Prana alone as the conscious self

(pragnatman), goes out of this body with all these (does no longer

believe in this body), and resting in the air, and merged in the

ether, he goes to heaven, he goes to where those gods (speech, &c.)

are. And having reached this he, who knows this, becomes immortal with

that immortality which those gods enjoy.

15. Next follows the father's tradition to the son, and thus they

explain it. The father, when going to depart, calls his son, after

having strewn the house with fresh grass, and having laid the

sacrificial fire, and having placed near it a pot of water with a

jug (full of rice), himself covered with a new cloth, and dressed in

white. He places himself above his son, touching his organs with his

own organs, or he may deliver the tradition to him while he sits

before him. Then he delivers it to him. The father says: 'Let me place

my speech in thee.' The son says: 'I take thy speech in me.' The

father says: 'Let me place my scent (Prana) in thee.' The son says: 'I

take thy scent in me.' The father says: 'Let me place my eye in thee.'

The son says: 'I take thy eye in me.' The father says: 'Let me place

my ear in thee.' The son says: 'I take thy ear in me.' The father

says: 'Let me place my tastes of food in thee.' The son says: 'I

take thy tastes of food in me.' The father says: 'Let me place my

actions in thee.' The son says: 'I take thy actions in me.' The father

says: 'Let me place my pleasure and pain in thee.' The son says: 'I

take thy pleasure and pain in me.' The father says: 'Let me place

happiness, joy, and offspring in thee.' The son says: 'I take thy

happiness, joy, and offspring in me.' The father says: 'Let me place

my walking in thee.' The son says: 'I take thy walking in me.' The

father says: 'Let me place my mind in thee.' The son says: 'I take thy

mind in me.' The father says: 'Let me place my knowledge (Prajna) in

thee.' The son says: 'I take thy knowledge in me.' But if the father

is very ill, he may say shortly: 'Let me place my spirits (Pranas)

in thee,' and the son: 'I take thy spirits in me.'

Then the son walks round his father keeping his right side towards

him, and goes away. The father calls after him: 'May fame, glory of

countenance, and honour always follow thee.' Then the other looks back

over his left shoulder, covering himself with his hand or the hem of

his garment, saying: 'Obtain the heavenly worlds (Swarga) and all

desires.'

If the father recovers, let him be under the authority of his son,

or let him wander about (as an ascetic). But if he departs, then let

them dispatch him, as he ought to be dispatched, yea, as he ought to

be dispatched.

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3RD_ADHYAYA

THIRD ADHYAYA

1. Pratardana, forsooth, the son of Divodasa (king of Kashi), came by

means of fighting and strength to the beloved abode of Indra. Indra

said to him: 'Pratardana, let me give you a boon to choose.' And

Pratardana answered: 'Do you yourself choose that boon for me which

you deem most beneficial for a man.' Indra said to him: 'No one who

chooses, chooses for another; choose thyself.' Then Pratardana

replied: 'Then that boon to choose is no boon for me.'

Then, however, Indra did not swerve from the truth, for Indra is

truth. Indra said to him: 'Know me only; that is what I deem most

beneficial for man, that he should know me. I slew the three-headed

son of Tvashtri; I delivered the Arunmukhas, the devotees, to the

wolves (salavrika); breaking many treaties, I killed the people of

Prahlada in heaven, the people of Puloma in the sky, the people of

Kalakanga on earth. And not one hair of me was harmed there. And he

who knows me thus, by no deed of his is his life harmed, not by the

murder of his mother, not by the murder of his father, not by theft,

not by the killing of a Brahman. If he is going to commit a sin, the

bloom does not depart from his face.'

2. Indra said: 'I am Prana, meditate on me as the conscious self

(pragnatman), as life, as immortality. Life is Prana, Prana is life.

Immortality is Prana, Prana is immortality. As long as Prana dwells in

this body, so long surely there is life. By Prana he obtains

immortality in the other world, by knowledge true conception. He who

meditates on me as life and immortality, gains his full life in this

world, and obtains in the Swarga world immortality and

indestructibility.'

(Pratardana said): 'Some maintain here, that the Pranas become

one, for (otherwise) no one could at the same time make known a name

by speech, see a form with the eye, hear a sound with the ear, think a

thought with the mind. After having become one, the Pranas perceive

all these together, one by one. While speech speaks, all Pranas

speak after it. While the eye sees, all Pranas see after it. While the

ear hears, all Pranas hear after it. While the mind thinks, all Pranas

think after it. While the Prana breathes, all Pranas breathe after

it.'

'Thus it is indeed,' said Indra, 'but nevertheless there is a

pre-eminence among the Pranas.

3. Man lives deprived of speech, for we see dumb people. Man lives

deprived of sight, for we see blind people. Man lives deprived of

hearing, for we see deaf people. Man lives deprived of mind, for we

see infants. Man lives deprived of his arms, deprived of his legs, for

we see it thus. But Prana alone is the conscious self (pragnatman),

and having laid hold of this body, it makes it rise up. Therefore it

is said, Let man worship it alone as uktha. What is Prana, that is

Prajna (self-consciousness); what is Prajna (self-consciousness), that

is Prana, for together they (Prajna and Prana) live in this body,

and together they go out of it. Of that, this is the evidence, this is

the understanding. When a man, being thus asleep, sees no dream

whatever, he becomes one with that Prana alone. Then speech goes to

him (when he is absorbed in Prana) with all names, the eye with all

forms, the ear with all sounds, the mind with all thoughts. And when

he awakes, then, as from a burning fire sparks proceed in all

directions, thus from that self the Pranas (speech, &c.) proceed, each

towards its place; from the Pranas the gods (Agni, &c.), from the gods

the worlds.

Of this, this is the proof, this is the understanding. When a man is

thus sick, going to die, falling into weakness and faintness, they

say: 'His thought has departed, he hears not, he sees not, he speaks

not, he thinks not.' Then he becomes one with that Prana alone. Then

speech goes to him (who is absorbed in Prana) with all names, the

eye with all forms, the ear with all sounds, the mind with all

thoughts. And when he departs from this body, he departs together with

all these.

4. Speech gives up to him (who is absorbed in Prana) all names, so

that by speech he obtains all names. The nose gives up to him all

odours, so that by scent he obtains all odours. The eye gives up to

him all forms, so that by the eye he obtains all forms. The ear

gives up to him all sounds, so that by the ear he obtains all

sounds. The mind gives up to him all thoughts, so that by the mind

he obtains all thoughts. This is the complete absorption in Prana. And

what is Prana is Prajna (self-consciousness), what is Prajna

(self-consciousness) is Prana. For together do these two live in the

body, and together do they depart.

Now we shall explain how all things become one in that Prajna,

(self-consciousness).

5. Speech is one portion taken out of Prajna (self-conscious

knowledge), the word is its object, placed outside. The nose is one

portion taken out of it, the odour is its object, placed outside.

The eye is one portion taken out of it, the form is its object, placed

outside. The ear is one portion taken out of it, the sound is its

object, placed outside. The tongue is one portion taken out of it, the

taste of food is its object, placed outside. The two hands are one

portion taken out of it, their action is their object, placed outside.

The body is one portion taken out of it, its pleasure and pain are its

object, placed outside. The organ is one portion taken out of it,

happiness, joy, and offspring are its object, placed outside. The

two feet are one portion taken out of it, movements are their

object, placed outside. Mind is one portion taken out of it,

thoughts and desires are its object, placed outside.

6. Having by Prajna (self-conscious knowledge) taken possession of

speech, he obtains by speech all words. Having by Prajna taken

possession of the nose, he obtains all odours. Having by Prajna

taken possession of the eye, he obtains all forms. Having by Prajna

taken possession of the ear, he obtains all sounds. Having by Prajna

taken possession of the tongue, he obtains all tastes of food.

Having by Prajna taken possession of the two hands, he obtains all

actions. Having by Prajna taken possession of the body, he obtains

pleasure and pain. Having by Prajna taken possession of the organ,

he obtains happiness, joy, and offspring. Having by Prajna taken

possession of the two feet, he obtains all movements. Having by Prajna

taken possession of mind, he obtains all thoughts.

7. For without Prajna (self-consciousness) speech does not make

known (to the self) any word. 'My mind was absent,' he says, 'I did

not perceive that word.' Without Prajna the nose does not make known

any odour. 'My mind was absent,' he says, 'I did not perceive that

odour.' Without Prajna, the eye does not make known any form. 'My mind

was absent,' he says, 'I did not perceive that form.' Without Prajna

the ear does not make known any sound. 'My mind was absent,' he

says, 'I did not perceive that sound.' Without Prajna the tongue

does not make known any taste. 'My mind was absent,' he says, 'I did

not perceive that taste.' Without Prajna the two hands do not make

known any act. 'Our mind was absent,' they say, 'we did not perceive

any act.' Without Prajna, the body does not make known pleasure or

pain. 'My mind was absent,' he says, 'I did not perceive that pleasure

or pain.' Without Prajna the organ does not make known happiness, joy,

or offspring. 'My mind was absent,' he says, 'I did not perceive

that happiness, joy, or offspring.' Without Prajna the two feet do not

make known any movement. 'Our mind was absent,' they say, 'we did

not perceive that movement.' Without Prajna no thought succeeds,

nothing can be known that is to be known.

8. Let no man try to find out what speech is, let him know the

speaker. Let no man try to find out what odour is, let him know him

who smells. Let no man try to find out what form is, let him know

the seer. Let no man try to find out what sound is, let him know the

hearer. Let no man try to find out the tastes of food, let him know

the knower of tastes. Let no man try to find out what action is, let

him know the agent. Let no man try to find out what pleasure and

pain are, let him know the knower of pleasure and pain. Let no man try

to find out what happiness, joy, and offspring are, let him know the

knower of happiness, joy, and offspring. Let no man try to find out

what movement is, let him know the mover. Let no man try to find out

what mind is, let him know the thinker. These ten objects (what is

spoken, smelled, seen, &c.) have reference to Prajna

(self-consciousness), the ten subjects (speech, the senses, mind) have

reference to objects. If there were no objects, there would be no

subjects; and if there were no subjects, there would be no objects.

For on either side alone nothing could be achieved. But that (the self

of Prajna, consciousness, and Prana, life) is not many, (but one.) For

as in a car the circumference of a wheel is placed on the spokes,

and the spokes on the nave, thus are these objects (circumference)

placed on the subjects (spokes), and the subjects on the Prana. And

that Prana (breath, the living and breathing power) indeed is the self

of Prajna (the self-conscious self), blessed, imperishable,

immortal. He does not increase by a good action, nor decrease by a bad

action. For he (the self of Prana and Prajna) makes him, whom he

wishes to lead up from these worlds, do a good deed; and the same

makes him, whom he wishes to lead down from these worlds, do a bad

deed. And he is the guardian of the world, he is the king of the

world, he is the lord of the universe,- and he is my (Indra's) self,

thus let it be known, yea, thus let it be known!

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4TH_ADHYAYA

FOURTH ADHYAYA

1. There was formerly Gargya Balaki, famous as a man of great

reading; for it was said of him that he lived among the Usinaras,

among the Satvat-Matsyas, the Kuru-Pankalas, the Kashi-Videhas.

Having gone to Agatasatru, (the king) of Kashi, he said to him:

'Shall I tell you Brahman?' Agatasatru said to him: 'We give a

thousand (cows) for that speech (of yours), for verily all people

run away, saying, "Janaka (the king of Mithila) is our father

(patron)."'

2. BRIHAD-ARANYAKA-UPANISHAD. KAUSHITAKI-BRAHMANA-UPANISHAD.

i. Aditya Purusha. i. Id.

atishthah sarvesham brihat pandaravasa

bhutanam murdha (panduravasa) atishthah

raga. sarvesham bhutanam murdha.

ii. Kandre Purusha. ii. Kandramasi.

brihat pandaravasah somo raga, annasyatma.

somo raga. (Nasyannam Only annasyatma.

kshiyate, is the

reward.)

iii. Vidyuti Purusha. iii. Id.

tegasvi. tegasy atma. satya yatma.

iiib. stanayitnau Purusha.

sabdasyatma.

iv. Akase Purusha. iv. Id. (5)

purnam apravarti. purnam apravarti brahma.

apravritti.

v. Vayau Purusha. v. Id. (4)

indro vaikuntho 'paragita Id.

sena.

vi. Agnau Purusha. vi. Id.

vishasahih. Id.

vii. Apsu Purusha. vii. Id.

pratirupah. namnasyatma. tegasa atma.

viii. Adarse Purusha. viii. Id.

rokishnuh. pratirupah.

viiib. pratisrutkayam Purusha. (9)

dvitiyo 'napagah. asuh.

ix. Yantam paskak khabdah. ix. Yah sabdah purusham anveti.

asuh. (10) sabde.

Id. Mrityu.

x. Dikshu Purusha. x. Deest.

dvitiyo 'napagah.

xi. Khayamayah Purusha. xi. Khayapurushah. (8b)

Mrityu. khayayam.

Id. dvitiyo 'napagah.

xii. Atmani Purusha. xii. Sarirah Purusha.

atmanvi. (12) sarire Purusha.

Prajapati.

xiii. Yah Prajna atma, yenaitat

suptah svapnaya karati.

Yamo raga. (11) Purusha

svapnaya karati yamo

raga.

xiv. Dakshine 'kshan Purusha.

namna (vaka) atma, agner

atma, Jyotisha atma.

xv. Savye 'kshan Purusha.

satyasyatma, vidyuta

atma, tegasa atma.

3. Balaki said: 'The person that is in the sun, on him I meditate

(as Brahman).'

Agatasatru said to him: 'No, no! do not challenge me (to a

disputation) on this. I meditate on him who is called great, clad in

white raiment, the supreme, the head of all beings. Whoso meditates on

him thus, becomes supreme, and the head of all beings.'

4. Balaki said: 'The person that is in the moon, on him I meditate.'