KAUSHITAKI-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 Svarga 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 Pankagnividya) 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 Pragapati (Virag), 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 Aparagita
(unconquerable), the door-keepers Indra and Pragapati, the hall of Brahman,
called Vibhu (built by vibhu, egoism), the throne Vikakshana (buddhi,
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 (buddhi,
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 2 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 Vigarga, 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
Aparagita, and the splendour of Brahman reaches him. He approaches the
door-keepers Indra and Pragapati, 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 Vikakshana. 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, Vairtipa and Vairaga, its sides lengthways
(south and north); the Saman verses, Sakvara and Raivata, its sides crossways
(east and west). That throne is Pragna 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 Sattya (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 (pranah).'
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 (pragna) 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.
SECOND ADHYAYA.
1. Prana (breath)
is Brahman, thus says Kashitaki. 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
pragna (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), Sv'ha.' 'I offer thy pragna (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-hotra. 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 (sarvagit) 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 be 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. 1, 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 Pragapati, 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 Pragapati (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.
111, 36, 103). 'O Indra, bestow the best wishes' (Rv. 11, 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 (akasa),
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 (pragna) 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 (svarga)
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 despatch him, as he ought to be
despatched, yea, as he ought to be despatched.
THIRD ADHYAYA.
1. Pratardana,
forsooth, the son of Divodasa (king of Kasi), 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 I 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 Svarga 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 car 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 pragna
(self-consciousness); what is pragna (self-consciousness), that is prana, for
together they (pragna 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
pragna (selfconsciousness), what is pragna (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 a in that pragna. (self-consciousness).
5. Speech is one
portion taken out of pragna (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
pragna (self-conscious knowledge) taken possession of speech, he obtains by
speech all words. Having by pragna taken possession of the nose, he obtains all
odours. Having by pragna taken possession of the eye, he obtains all forms.
Having by pragna taken possession of the ear, he obtains all sounds. Having by
pragna taken possession of the tongue, he obtains all tastes of food. Having by
pragna taken possession of the two hands, he obtains all actions. Having by
pragna taken possession of the body, he obtains pleasure and pain. Having by
pragna taken possession of the organ, he obtains happiness, joy, and offspring.
Having by pragna taken possession of the two feet, he obtains all movements.
Having by pragna taken possession of mind, he obtains all thoughts.
7. For without
pragna (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 pragna
the nose does not make known any odour. 'My mind was absent,' he says, ' I did
not perceive that odour.' Without pragna the eye does not make known any form.
'My mind was absent,' he says, ' I did not perceive that form.' Without pragna
the ear does not make known any sound. 'My mind was absent,' he says, 'I did not
perceive that sound.' Without pragna the tongue does not make known any taste.
'My mind was absent,' he says, ' I did not perceive that taste.' Without pragna
the two hands do not make known any act. 'Our mind was absent,' they say, 'we
did not perceive any act.' Without pragna the body does not make known pleasure
or pain. 'My mind was absent,' he says, 'I did not perceive that pleasure or
pain.' Without pragna 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 pragna the two feet do not make known any movement.
'Our mind was absent,' they say, 'we did not perceive that movement.' Without
pragna 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 pragna (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 pragna, 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 pragna (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 pragna) 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!
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 Kasi-Videhas. Having gone to Agatasatru, (the king) of Kasi, 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, " Ganaka
(the king of Mithila) is our father (patron)."'
2. [about 2 pages
of verbatim Sanskrit omitted]
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. Who so 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.'
Agatasatru said
to him: 'Do not challenge me on this. I meditate on him as Soma, the king, the
self, (source) of all food. Whoso meditates on him thus, becomes the self,
(source) of all food.'
5. Balaki said:
'The person that is in the lightning, on him I meditate.'
Agatasatru said
to him - 'Do not challenge me on this. I meditate on him as the self in light.
Whoso meditates on hirn thus, becomes the self in light.'
6. Balaki said :
'The person that is in the thunder, on him I meditate.'
Agatasatru said
to him: 'Do not challenge me on this. I meditate on him as the self of sound'.
Whoso meditates on him thus, becomes the self of sound.'
7. Balaki said:
'The person that is in the ether, on him I meditate.'
Agatasatru said
to him: 'Do not challenge me on this. I meditate on him as the full, quiescent
Brahman. Whoso meditates on him thus, is filled with offspring and cattle.
Neither he himself nor his offspring dies before the time.'
8. Balaki said:
'The person that is in the air, on him I meditate.'
Agatasatru said
to him: 'Do not challenge me on this. I meditate on him as Indra Vaikuntha, as
the unconquerable army. Whoso meditates on him thus, becomes victorious,
unconquerable, conquering his enemies.'
9. Balaki said:
'The person that is in the fire, on him I meditate.'
Agatasatru said
to him: 'Do not challenge me on this. I meditate on him as powerful. Whoso
meditates on him thus, becomes powerful among others.'
10. Balaki said:
'The person that is in the water, on him I meditate.'
Agatasatru said
to him: 'Do not challenge me on this. I meditate on him as the self of the name.
Whoso meditates on him thus, becomes the self of the name.' So far with regard
to deities (mythological); now with regard to the body (physiological).
11. Balaki said :
'The person that is in the mirror, on him I meditate.'
Agatasatru said
to him: 'Do not challenge me on this. I meditate on him as the likeness. Whoso
meditates on him thus, to him a son is born in his family who is his likeness,
not one who is not his likeness.'
12. Balaki said :
'The person that is in the echo, on him I meditate.'
Agatasatru said
to him: 'Do not challenge me on this. I meditate on him as the second, who never
goes away. Whoso meditates on him thus, he gets a second from his second (his
wife), he becomes doubled 1.
13. Balaki said:
'The sound that follows a man, on that I meditate.
Agatasatru. said
to him: 'Do not challenge me on this. I meditate on him as life. Whoso meditates
on him thus, neither he himself nor his offspring will faint before the time.'
14. Balaki said:
'The person that is in the shadow, on him I meditate.'
Agatasatru said
to him: 'Do not challenge me on this. I meditate on him as death. Whoso
meditates on him thus, neither he himself nor his offspring will die before the
time.'
15. Balaki said :
'The person that is embodied, on him I meditate.'
Agatasatru said
to him: 'Do not challenge me on this. I meditate on him as Lord of creatures.
Whoso meditates on him thus, is multiplied in offspring and cattle.'
16. Balaki said:
'The Self which is conscious (pragna), and by whom he who sleeps here, walks
about in sleep, on him I meditate.'
Agatasatru said
to him: 'Do not challenge me on this. I meditate on him as Yama the king. Whoso
meditates on him thus, everything is subdued for his excellencies.'
17. Balaki said:
'The person that is in the right eye, on him I meditate.'
Agatasatru said
to him: 'Do not challenge me on this. I meditate on him as the self of the name,
as the self of fire, as the self of splendour. Whoso meditates on him thus, he
becomes the self of these.'
18. Balaki said
The person that is in the left eye, on him I meditate.'
Agatasatru said
to him : 'Do not challenge me on this. I meditate on him as the self of the
true, as the self of lightning, as the self of light. Whoso meditates on him
thus, he becomes the self of these.'
19. After this
Balaki became silent. Agatasatru said to him: 'Thus far only (do you know), O
Balaki?' 'Thus far only,' replied BalaAki.
Then Agatasatru
said to him: 'Vainly did you challenge me, saying: 'Shall I tell you Brahman? O
Balaki, he who is the maker of those persons (whom you mentioned), he of whom
all this is the work, he alone is to be known.'
Thereupon Balaki
came, carrying fuel in his hand, saying: 'May I come to you as a pupil?'
Agatasatru said to him: ' I deem it improper that a Kshatriya should initiate a
Brahmana. Come, I shall make you know clearly.' Then taking him by the hand, he
went forth. And the two together came to a person who was asleep. And Agatasatru
called him, saying: 'Thou great one, clad in white raiment, Soma, King.' But he
remained lying. Then he pushed him with a stick, and he rose at once. Then said
Agatasatru to him: 'Balaki, where did this person here sleep? Where was he?
Whence came he thus back?. Balaki did not know.
20. And
Agatasatru said to him: 'Where this person here slept, where he was, whence he
thus came back, is this: The arteries of the heart called Hita extend from the
heart of the person towards the surrounding body. Small as a hair divided a
thousand times, they stand full of a thin fluid of various colours, white,
black, yellow, red. In these the person is when sleeping he sees no dream.
Then he becomes
one with that prana alone. Then speech goes to him 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, from the gods the worlds. And as a razor might be fitted in
a razor-case, or as fire in the fire-place (the arani on the altar), even thus
this conscious self enters the self of the body (considers the body as himself)
to the very hairs and nails. And the other selfs (such as speech, &c.) follow
that self, as his people follow the master of the house. And as the master feeds
with his people, nay, as his people feed on the master, thus does this conscious
self feed with the other selfs, as a master with his people, and the other selfs
follow him, as his people follow the master. So long as Indra did not understand
that self, the Asuras conquered him. When he understood it, he conquered the
Asuras and obtained the pre-eminence among all gods, sovereignty, supremacy. And
thus also he who knows this obtains pre-eminence among all beings, sovereignty,
supremacy, - yea, he who knows this
|
