The Upanishads, Part I — SBE Vol. 1 (trans. F. Max Müller, 1879)

19. Let him know that the person within all beings, not heard here}, not reached, not thought, not subdued, not seen, not understood, not classed, but hearing, thinking, seeing, classing, sounding, understanding, knowing, is his Self.

FirtH Kuawpa?.

1. Now next the Upanishad of the whole speech.

True all these are Upanishads of the whole speech, but this they call so (chiefly).

2. The mute consonants represent the earth, the sibilants the sky, the vowels heaven.

The mute consonants represent Agni (fire), the sibilants air, the vowels the sun. °

The mute consonants represent the Azg-veda, the sibilants the Yagur-veda, the vowels the Sama-veda.

The mute consonants represent the eye, the sibilants the ear, the vowels the mind.

The mute consonants represent the up-breathing, the sibilants the down-breathing, the vowels the back-breathing.

3. Next comes this divine lute (the human body, made by the gods). The lute made by man is an imitation of it.

4. As there is a head of this, so there is a head of that (lute, made by man). As there is a stomach

1 The Kashmir MS. reads sa yatas sruto.

? After having inserted the preceding chapter on omina and the concluding paragraph on the highest knowledge, he now returns to the meditation on the letters.

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of this, so there is the cavity? (in the board) of that. As there is a tongue of this, so there is a tongue? in that. As there are fingers of this, so there are strings of that®, As there are vowels of this, so there are tones of that. As there are consonants of this, so there are touches of that. As this is endowed with sound and firmly strung, so that is endowed with sound and firmly strung. As this is covered with a hairy skin, so that is covered with a hairy skin.

5. Verily, in former times they covered a lute with a hairy skin.

6. He who knows this lute made by the Devas (and meditates on it), is willingly listened to, his glory fills the earth, and wherever they speak Aryan languages, there they know him.

7. Next follows the verse, called vagrasa, the essence of speech. When a man reciting or speaking in an assembly does not please, let him say this verse :

8. ‘May the queen of all speech, who is covered, as it were, by the lips, surrounded by teeth, as if by spears, who is a thunderbolt, help me to speak well.’ This is the vagrasa, the essence of speech.

Sixto Kuawpa,

1. Next Kyvzshua-H rita‘ confided this Brahmaza® concerning speech to him (his pupil) :

1 The Kashmir MS. reads udara evam, &c.

* ‘Vadanam, what makes the instrument speak, hastena. Comm.

8 Here the order is inverted in the text.

* One of the sons of Harita, who was dark. Comm,

* Brahmama, in the sense of Upanishad, this secret doctrine or explanation. It forms an appendix, like the svish/akrit at the end of a sacrifice. ‘Iva,’ which the commentator explains as restrictive or useless, may mean, something like a Brahmana.

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Comm,

* Brahmama, in the sense of Upanishad, this secret doctrine or explanation. It forms an appendix, like the svish/akrit at the end of a sacrifice. ‘Iva,’ which the commentator explains as restrictive or useless, may mean, something like a Brahmana.

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2. Pragdpati, the year, after having sent forth all creatures, burst. He put himself together again by means of £4andas (Vedas). Because he put himself together again by means of £/andas, therefore (the text of the Veda) is called Samhit4 (put together).

3. Of that Samhita the letter ” is the strength, the letter sh the breath and self (Atman).

4. He who knows the #2é verses and the letters mand sh for every Samhita, he knows the Samhit4 with strength and breath. Let him know that this is the life of the Samhita.

5. If the pupil asks, ‘Shall I say it with the letter 2 or without it?’ let the teacher say, ‘With the letter 2.’ And if he asks, ‘Shall I say it with the letter sh or without it?’ let the teacher say, ‘With the letter sh?’

6. Hrasva Mazdikeya said: ‘If we here recite the verses according to the Samhita (attending to the necessary changes of n and s into and sh), and if we say the adhy4ya of Mazddkeya (Ait. Ar. III, 1), then the letters. 2 and sh (strength and breath) have by this been obtained for us.’

7. Sthavira Sakalya said: ‘If we recite the verses according to the Samhita, and if we say the adhydya of MAzdikeya, then the letters 2 and sh have by this been obtained for us.’

8. Here the Azshis, the K4vasheyas 3, knowing

1 The letters » and sh refer most likely to the rules of natva and shatva, i.e. the changing of n and s into and sh.

* If we know whenever n and s should be changed to » and sh in the Samhité.

% The K4vasheyas said that, after they had arrived at the highest knowledge of Brahman (through the various forms of meditation and worship that lead to it and that have been described in the Upanishad) no further meditation and no further sacrifice could bep. 266 this, said: ‘Why should we repeat (the Veda), why should we sacrifice ? We offer as a sacrifice ‘breath in speech, or speech in breath. What is the beginning (of one), that is the end (of the other).’

g. Let no one tell these Samhitds (Ait. Ar. 111, 1- III, 2) to one who is not a resident pupil, who has not been with his teacher at least one year, and who is not himself to become an instructor’. Thus say the teachers, yea, thus say the teachers.

required. Instead of the morning and evening stoma they offer. breath in speech, whenever they speak, or speech in breath, when they are silent or asleep. When speech begins, breathing ceases; when breathing begins, speech ceases.

Thus say the teachers, yea, thus say the teachers.

required. Instead of the morning and evening stoma they offer. breath in speech, whenever they speak, or speech in breath, when they are silent or asleep. When speech begins, breathing ceases; when breathing begins, speech ceases.

1 The strict prohibition uttered at the end of the third Aranyaka, not to divulge a knowledge of the Samhit4-upanishad (Ait. Ar. III, 1-2), as here explained, is peculiar. It would have seemed self-evident that, like the rest of the sruti or sacred literature, the Aranyaka too, and-every portion of it, could have been learnt from the mouth of a teacher only, and according to rule (niyamena), i. e. by a pupil performing all the duties of a student (brahmaéérin *), so that no one except a regular pupil (antevasin) could possibly gain access to it. Nor can there be any doubt that we ought to take the words asamvatsaravdsin and apravaktr? as limitations, and to translate, ‘Let no one tell these Samhités to any pupil who has not at least been a year with his master, and who does not mean to become a teacher in turn.’ .

That this is the right view is confirmed by similar injunctions given at the end of the fifth Aranyaka. Here we have first some rules as to who is qualified to recite the Mahfvrata. No one is permitted to do so, who has not passed through the Diksh4, the initiation for the Agnishfoma. If the Mah4vrata is performed as a Sattra, the sacrificer is a Hotrs' priest, and he naturally has passed through that ceremony. But if the Mah4vrata is performed as an Ekaha or Ahina ceremony, anybody might be the sacrificer, and therefore it was necessary to say that no one who is adifkshita, uninitiated, should recite it for another person; nor should he do so,

’ Apastamba-sittras, translated by Buhler, p. 18.

m1 ARANYAKA, 2 ADHYAYA, 6 KHANDA. 267 when the Mahfvrata is performed without (or with) an altar, or if it does not last one year. In saying, however, that one should not recite the Mah4vrata for another person, parents and teachers are not to be understood as included, because what is done for them, is done for ourselves.

After these restrictions as to the recitation of the Mah4vrata, follow other restrictions as to the teaching of it, and here we read, as at the end of the Upanishad :

4. ‘Let no one teach this day, the Mahfvrata, to one who is not a regular pupil (antev4sin), and has been so for one year, certainly not to one who has not been so for one year; nor to one who is not a brahmaf4rin and does not study the same Veda’, certainly not to one who does not study the same Veda; nor te one who does not come to him.

5. ‘Let the teaching not be more than saying it once or twice, twice only.

6. ‘One man should tell it to one man, so says Gatukarnya.

4. ‘Not to a child, nor to a man in his third stage of life.

8. ‘The teacher and pupil should not stand, nor walk, nor lie down, nor sit on a couch; but they should both sit on the ground,

6. ‘One man should tell it to one man, so says Gatukarnya.

4. ‘Not to a child, nor to a man in his third stage of life.

8. ‘The teacher and pupil should not stand, nor walk, nor lie down, nor sit on a couch; but they should both sit on the ground,

9. ‘The pupil should not lean backward while learning, nor — lean forward. He should not be covered with too much clothing, nor assume the postures of a devotee, but without using any of the apparel of a devotee, simply elevate his knees. Nor should he learn, when he has eaten flesh, when he has seen blood, or a corpse, or when he has done an unlawful thing?; when he has anointed his eyes, oiled or rubbed his body, when he has been shaved or bathed, put colour on, or ornamented himself with flowerwreaths, when he has been writing or effacing his writing *.

10. ‘Nor should he finish the reading in one day, so says Gatukarnya, while according to Galava, he should finish it in one day. Agnivesyayana holds that he should finish all before the Trikasitis‘, and then rest in another place finishing it.

11, ‘And in the place where he reads this, he should not read

1 See Gautama-sfitras XIV, 21, and Bihler’s note.

2 NAvratyam 4kramya is explained by the commentator by ukkhish/Adyakramana.

This, if rightly translated, would seem to be the earliest mention of actual writing in Sanskrit literature.

* See Ait. Ar. I, 4) 3) I-4-p. 268 anything else, though he may read this (the Mah4vrata) where he has read something else.

12. ‘No one should bathe and become a snAtaka’ who does not read this. Even if he has read many other things, he should not become a snftaka if he has not read this.

13. ‘Nor should he forget it, and even if he should forget anything else, he should not forget this.

14. ‘No, he should never forget this.

15. ‘If he does not forget this, it will be enough for himself (or for acquiring a knowledge of the Self ).

16. ‘It is enough, let him know this to be true.

17. ‘Let him who knows this not communicate, nor dine, nor amuse himself with any one who does not know it.’

Then follow some more rules as to the reading of the Veda in general:

18. ‘When the old water that stood round the roots of trees is dried up (after about the month of Pausha, January to February *) he should not read; nor (at any time) in the morning or in the afternoon, when the shadows meet (he should begin at sunrise so soon as the shadows divide, and end in the evening before they fall together). Nor should he read * when a cloud has risen; and when there is an unseasonable rain (after the months of Sravana and Bhadrapada, August and September‘) he should stop his Vedic reading for three nights. Nor should he at that time tell stories, not even during the night, nor should he glory in his knowledge.

19. ‘ This (the Veda thus learnt and studied) is the name of that
Great Being ; and he who thus knows the name ef that Great Being,
he becomes Brahman, yea, he becomes Brahman.’

Nor should he at that time tell stories, not even during the night, nor should he glory in his knowledge.

19. ‘ This (the Veda thus learnt and studied) is the name of that
Great Being ; and he who thus knows the name ef that Great Being,
he becomes Brahman, yea, he becomes Brahman.’

1 Apastamba-stitras, translated by Buhler, p. 92 (I, 2, 30, 4).

• * Apastamba-sftras, translated by Buhler, p. 33 (I, 3, 9, 2). s Apastamba-siitras, translated by Buhler, p. 44 (I, 3, t1, 31).
• * Apastamba-sittras, translated by Buhler, p. 33 (I, 3, 9, 1).

KAUSHITAKL-BRAH MAWA- UPANISHAD.

KAUSHITAKI-UPANISHAD.

First ADHYAYA.

1. Aitra Gdtigy4yani', forsooth, wishing to perform a sacrifice, chose Aruzi (Uddalaka 2, to be his chief priest), But Aruni sent his son, Svetaketu, and said: ‘Perform the sacrifice for him.” When Svetaketu® had arrived, Xitra asked him: ‘Son of Gautama‘, is there a hidden place in the worldwhere 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*?’

1 It is difficult to determine whether Xitra’s name was Géngy4yani or G&rgyayai. Professor Weber adopted first’ Gargyayami (Indische Studien I, p. 395), afterwards Gangy4yani (ibid. II, 395). Professor Cowell adopts Gangy4yani, but he tells us that the Telugu MS. reads Gargy4yami throughout, and the other MSS. B, C do so occasionally. The commentator explains G4angy4yani as the descendant (yuvapatyam) of Gangya. I confess a preference for GA&rgy&yani, because both Ganga and Gangya are names of rare occurrence in ancient Vedic literature, but I admit that for that very reason the transition of Gangy4yani into Gargy4yani is perhaps more intelligible than that of Gargy4yami into Gangy4yani.

* Cf. Kh, Up. V, 11, 2; Brih. Ar. VI, 2,1. |

5 Cf. Kh. Up. V, 3; VI, 1. * Brth, Ar. VI, 2, 4.

5 The question put by Xitra to Svetaketu is very obscure, and was probably from the first intended to be obscure in its very wording. What Xitra wished to ask we can gather from other passages in the Upanishads, where we see another royal sage, Pravahana Gaivali (Ks. Up. V, 3; Brzh. Ar. VI, 2), enlightening Svetaketu on the future life. That future life is reached by two roads;

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He answered and said: ‘I do not know this. But, let me ask the master.’ Having approached his father, he asked: ‘Thus has Aitra asked me; how shall I answer ?’

V, 3; Brzh. Ar. VI, 2), enlightening Svetaketu on the future life. That future life is reached by two roads;

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He answered and said: ‘I do not know this. But, let me ask the master.’ Having approached his father, he asked: ‘Thus has Aitra asked me; how shall I answer ?’

one, the Devapatha, leading to the world of Brahman (the conditioned), beyond which there lies one other stage only, represented by knowledge of and identity with the unconditioned Brahman ; the other leading to the world of the fathers, and from thence, after the reward of good works has been consumed, back to a new round of mundane existence. There is a third road for creatures which live and die, worms, insects, and creeping things, but they are of little consequence. Now it is quite clear that the knowledge which king Xitra possesses, and which Svetaketu does not possess, is that of the two roads after death, sometimes called the right and the left, or the southern and northern roads. These roads are fully described in the KAA&ndogya-upanishad and in the Brthad-aranyaka, with certain variations, yet on the whole with the same purpose. The northern or left road, called also the path of the Devas, passes on from light and day to the bright half of the moon; the southern or right road, called also the path of the fathers, passes on from smoke and night to the dark half of the moon. Both roads therefore meet in the moon, but diverge afterwards. While the northern road passes by the six months when the sun moves towards the north, through the sun, (moon,) and the lightning to the world of Brahman, the southern passes by the six months when the-sun moves towards the south, to the world of the fathers, the ether, and the moon. The great difference, however, between the two roads is, that while those who travel on the former do not return again to a new life on earth, but reach in the end a true knowledge of the unconditioned Brahman, those who pass on to the world of the fathers and the moon return to earth to be born again and again.

The question therefore which Kitra addresses to Svetaketu can refer to these two roads only, and though the text is very corrupt, and was so evidently even at the time when the commentary was written, we must try to restore it in accordance with the teaching imparted by Xitra in what follows. I propose to read: Gautamasya putra, asti samvritam loke yasmin m4 dhAsyasy anyatamo vadhva tasya (or yasya) m4 loke dh&syasi, ‘Is there a hidden place in the world where you (by your sacrificing and teaching) are able to

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Aruzi said: ‘1 also do not know this. Only after having learnt the proper portion of the Veda in Xitra’s own dwelling, shall we obtain what others give us (knowledge). Come, we will both go.’

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Aruzi said: ‘1 also do not know this. Only after having learnt the proper portion of the Veda in Xitra’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 Xitra Géngy4yani, 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 Xitra 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 place me, or is it the other way, and will you place me in the world to which it leads?’ Even thus the text is by no means satisfactory, but it is better than anyam aho vadhva, adopted by the commentator and explained by him: Is there a hidden place in that world in which you will place me as another, i.e. as different from the whole world or identical with the whole world, and, if as different, then having bound me (vadhva=baddhv4) and made me a different person? We may read anyataro for anyatamo vadhva. The commentator sums up the question as referring to a hidden or not hidden place, where Xitra should be placed as another person or not another person, as bound or not bound; or, as Professor Cowell renders it, ‘O son of Gautama, is there any secret place in the world where thou canst set me unconnected, having fixed me there (as wood united with glue); or is there some other place where thou canst set me?’ The speculations on the fate of the soul after death seem to have been peculiar to the royal families of India, while the Brahmans dwelt more on what may be called the shorter cut, a knowledge of Brahman as the true Self. To know, with them, was to be, and, after the dissolution of the body, they looked forward to immediate emancipation, without any further wanderings.

1 Worthy to know Brahman, or, as the commentator, who reads brahmfrgha, thinks, to be honoured like Brahman.

* Both roads lead to the moon, and diverge afterwards.

[3] T

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1 Worthy to know Brahman, or, as the commentator, who reads brahmfrgha, thinks, to be honoured like Brahman.

* Both roads lead to the moon, and diverge afterwards.

[3] Tp. 274 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 Pafi#4gnividy4®) gathered up in an active man, and through an active

1 I should like to read aparapakshe praganayati, instead of aparapaksheza, or aparapakshe na. The negative is out of the question, for praganayati, he sends into a new life, is exactly what the moon does to those who do not proceed on the Devapatha to the Brahmaloka. Therefore if the reading aparapaksheza must be retained, it should be rendered by ‘the moon with the dark half sends them into a new life.’

* This is supposed to be the hidden place, or rather the way to it, when the departed leave the moon, and pass on to lightning and to the world of Brahman. This is in fact the Devay4na, as opposed to the Pitrryaa, described in the KA4ndogya-upanishad.

* Parasva, dandasfkavisesha. There is no authority for translating it by dog; cf. Indische Studien I, 396.

‘ This might even include naraka or hell.

° If ritavahk is here the genitive of ritu, its meaning would be the ordainer of the seasons; cf. Hibbert Lectures, p. 247. Vitakshaza is applied to the moon again, II, 9, and the throne of Brahman also is called vitakshav4, I, 3.

* Kh. Up. V, 4-8.

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man they brought me toa 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. ‘Iam thou, he replies. Then he sets him free* (to proceed onward).

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. ‘Iam 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 Varuaza, to the world of Indra, to the world of Pragdpati (Virag), to the world of Brahman (Hiramyagarbha). In that world there is the lake Ara, the moments called Yeshéiha‘, the river Vigara (age-less), the tree Ilya®, the city Salagya, the palace Aparagita (unconquerable), the door-keepers Indra

1 The commentator takes ritavahk as an accusative. I take it as a vocative, and as used in a sense analogous to the Zend ratu, an epithet of Ahura. Darmesteter, Ormazd, p. 12, n. 3.

3 If a person fears heaven (svarga) as much as hell, because neither gives final liberation, then he is fit to proceed to a knowledge of Brahman.. It would seem that after this, this person is in the same position as the other who, objecting to remain in the moon, was set free at once.

* Consisting of ari’s, enemies, such as love, anger, &c. In the Kh. Up. VIT, 5, 3, it is called Ara.

‘ Explained to mean, killing the sacrifice, which consists in a desire for Brahman.

5 The same as the asvatthas somasavana in XA. Up. VIII, 5, 3.

T2

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and Pragdpati, the hall of Brahman, called Vibhu ! (built by vibhu, egoism), the throne Vis#akshan& (buddhi, perception), the couch Amitaugas (endless splendour), and the beloved MAnast (mind) and her image K4kshusht (eye), who, as if taking flowers, are weaving the worlds, and the Apsaras, the Ambas (sruti, sacred scriptures), and Amb4yavis (buddhi, understanding), and the rivers Ambayds (leading to the knowledge of Brahman). To this world he who knows this (who knows the Paryanka-vidy4) 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. Hecomes to the moments called Yesh¢iha, they flee from him.

2 Vibhunémakam pramitam sabh4sthalam.

3 Some MSS. read phanahastaZ, and the commentator explains phama by 4bharama.

* Though brahman is used here as a neuter, it refers to the conditioned Brahman.

Hecomes to the moments called Yesh¢iha, they flee from him.

2 Vibhunémakam pramitam sabh4sthalam.

3 Some MSS. read phanahastaZ, and the commentator explains phama by 4bharama.

* Though brahman is used here as a neuter, it refers to the conditioned Brahman.

* Samprativid is here explained as brahmavidy4s(nya, ignorant, while in other places (Ait. Ar. II, 3, 1) it stands for samyagabhigfia. If the latter is the true meaning, we might read here tam itvasamprativido.

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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 asa 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 Apardagita, and the splendour of Brahman reaches him. He approaches the door-keepers Indra and Pragdpati, 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 Vikakshama. The SA4man verses, Bvzhad and Rathantara, are the eastern feet of that throne!; the Saman verses, Syaita and Naudhasa, its western feet; the SAman verses, Vairdpa and Vairaga, its sides lengthways (south and north); the Saman verses, Sakvara and Raivata, its sides crossways (east and west). That throne is Pragii4, knowledge, for by knowledge (self-knowledge) he sees clearly. He approaches the couch Amitaugas. That is Praza (speech). The past and the future are its eastern feet; prosperity and earth its western feet ; the SAman verses, Byzhad and Rathantara, are the two sides lengthways of the couch (south and north);

1 Cf. Atharva-veda XV; Aufrecht, in Indische Studien I, p. 122.

.278 KAUSHITAKI-UPANISHAD.

the Saman verses, Bhadra and Yagfiayagiitya, are its cross-sides at the head and feet (east and west) ; the Azé and Sd4man 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 :

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 (praza) that is Sat, but the gods and thep. 279 senses are Tyam. Therefore by that name Sattya (true) is called all this whatever there is. All this thou art.’

1 Sheets or coverings seem more applicable here than mere threads forming the woof and warp; cf. Aufrecht, Indische Studien I, p. 131.

* I read udgftha upasrfA, srir upabarhazam. The Atharva text has udgitho ’pasrayas.

* This passage is corrupt, and the various readings and various interpretations of the commentators do not help us much. One view, which I have followed, as far as possible, is that it had to be explained how the same being could be the child of the seasons, or living from year to year, and, at the same time, born of the light. The answer is, Because light is the seed or cause of the year, and the year the cause of everything else. I take no responsibility for this view, and I see no way of discovering the original reading and the original meaning of these sentences.

7. This is also declared by a verse: ‘ This great Rishi, whose belly is the Yagus, the head the SAman, the form the Azz, 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 (praxah).’

Brahman asks: ‘ How my female names?’ He should answer : ‘ By speech (v4é).’

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 (pragii4) 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?*.

1 It sprang from water and the other elements. Comm. Professor Weber proposes to translate 4pak by Erlangungen, acquisitions, with reference to apnoshi, ‘how dost thou acquire my names?’ in what precedes.

* Who knows the conditioned and mythological form of Brahman as here described, sitting on the couch.

p. 280

SEeconp ADHYAYA.

* Who knows the conditioned and mythological form of Brahman as here described, sitting on the couch.

p. 280

SEeconp ADHYAYA.

1. Prasa (breath)! is Brahman, thus says Kaushitaki. Of this praza, 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 praza, 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 praza, 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!’ Asa 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. Prdvza (breath) is Brahman, thus says Paingya.
And in that préza, which is Brahman, the eye

1 In the first chapter it was said, ‘He approaches the couch Amitaugas, that is préza, breath, spirit, life. Therefore having explained in the first adhydya the knowledge of the couch (of Brahman), the next subject to be explained is the knowledge of praza, the living spirit, taken for a time as Brahman, or the last cause of everything,’

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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 praza, 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. praza, 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

Let him say: ‘The deity called Speech is

1 I translate vakparastét, Aakshu/parast&t, mana/parastét as compounds, and read srotraparastét. The commentator requires this. He says that speech is uncertain, and has to be checked by the eye. The eye is uncertain, taking mother of pearl for silver, and must be checked by the ear. The ear is uncertain, and must be checked by the mind, for unless the mind is attentive, the ear hears not. The mind, lastly, depends on the spirit, for without spirit there is no mind. The commentator is right in reading rundhe or runddhe instead of rundhate.

* The vital spirits are called the highest treasure, because a man surrenders everything to preserve his vital spirits or his life,

3 Cf. Brih. Ar. VI, 3, 1.

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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 préza (breath) is the attainer, may it attain this for me from him. Sv4ha to it!’

‘The deity called the eye is the attainer, may it attain this for me from him. Sv4hé to it!’

‘The deity called the ear is the attainer, may it attain this for me from him. Svd4ha to it!’

‘The deity called mind (manas) is the attainer of it, may it attain this for me from him. Svd&hé to it.’

‘The deity called pragiié (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

1 As dear as praaa or life.

* The commentator explains these mysterious utterances by: ‘I offer, I throw, in the fire, which is lit by the fuel of thy indifference or dislike, in myself, being the object of thy love, speech, the organ of speech, of thee, who art going to love me. This one, i.e. I myself, or my love, may prosper. Sv4h4, my speech, may grant approval to the oblation of me, the lover.’

11 ADHYAYa, 6. 283 mind in myself, I (this one here), Svah4.’ ‘I offer thy pragiia (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.

Surely he becomes dear, and they think of him.

5. Now follows the restraint (sa#zyamana) instituted by Pratardana (the son of Divod4sa): they call it the inner Agni-hotra. So long as a man speaks, he cannot breathe, he offers all the while his praza (breath) in his speech. And so long asa 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 Sushkabhvzngara. Let him meditate on it (the uktha) as the same with the Azé, 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

1 Uktha, a Vedic hymn, has been identified with pr4za, breath, in the Kanva and other Sakh4s (Brsh. Ar. V, 13, 1; Ait. Ar. II, 1, 2). Here uktha, i.e. the praaa of the uktha, is further identified with Brahman. As uktha (the hymn) is praza, and as the sacrifice is performed with hymns, the sacrifice, too, is uktha, and therefore praza, and therefore Brahman. Comm.

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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 Hotzz weaves the Az& portion of the sacrifice. And in the Azé portion the Udgatrz weaves the SAman portion of the sacrifice. He (the Adhvaryu or praza) is the self of the threefold knowledge; he indeed is the self of it (of praza). He who knows this is the self of it (becomes pr4za *).

' The verbs ark, yug, and sannam are not used idiomatically, but with reference to the words rk, yagus, and sAman.

He (the Adhvaryu or praza) is the self of the threefold knowledge; he indeed is the self of it (of praza). He who knows this is the self of it (becomes pr4za *).

' The verbs ark, yug, and sannam are not used idiomatically, but with reference to the words rk, yagus, and sAman.

? The commentator explains this somewhat differently. He takes it to be the object of the last paragraph to show that the Prana-vidya can ultimately produce final liberation, and not only temporal rewards. The Adhvaryu priest, he says, takes what is called uktha, and has been identified with Ark, Yagus, and Saman hymns, all contained in the mouth, as being outwardly the sacrificial fire of the altar, because that fire cannot be lighted without such hymns. Thus the self of the Adhvaryu priest becomes identified, not only with the uktha, the hymns, but also with the sacrificial fire, and he meditates on himself as fire, as hymn (uktha), and as breath (préna). I read sa esha sarvasyai trayyai vidy4ya 4tmé, esha u evasydtm4. Etadatm4 bhavati ya evam veda. But if we read asydtm4, we cannot with the commentator explain it by asya uktéyas trayya Atma, but must refer asya to pr4za, breath, life, which is here to be identified with Brahman.

11 ADHYAYA, 8. 285

7. Next follow the three kinds of meditation of the all-conquering (sarvagit) Kaushitaki. The allconquering Kaushttaki 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 Azé verses. ‘ Increase, O Soma! may vigour come to thee’ (Rv. I, 91, 16; IX, 31, 4).

1 This is one of the earliest, if not the earliest mention of the yagtiopavita, the sacred cord as worn over the left shoulder for sacrificial purposes ; cf. Taitt. Brahm. III, 10, 19, 12.

286 KAUSH{fTAKI-UPANISHAD.

‘ Increase, O Soma! may vigour come to thee’ (Rv. I, 91, 16; IX, 31, 4).

1 This is one of the earliest, if not the earliest mention of the yagtiopavita, the sacred cord as worn over the left shoulder for sacrificial purposes ; cf. Taitt. Brahm. III, 10, 19, 12.

286 KAUSH{fTAKI-UPANISHAD.

‘May milk, may food go to thee’ (Rv. I, 91, 18);
‘That ray which the Adityas gladden.’

Having muttered these three /tzé verses, he says : ‘Do not increase by our breath (praaa), 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 ?,

1 This refers to movements of the arm, following the moon and the sun.

* It is extremely difficult to translate the Vedic verses which are quoted in the Upanishads. They are sometimes slightly changed on purpose (see § 11), frequently turned from their original purport by the authors of the Upanishads themselves, and then again subjected to the most fanciful interpretations by the various commentators on the Upanishads. In our paragraph (§ 8) the text followed by the commentator differs from the printed text. The commentator seems to have read: Yat te susimam hridayam adhi éandramasi sritam, tenamritatvasyesine m&ham pautram agham rudam. I have translated according to the commentator, at least up to a certain point, for, as Professor Cowell remarks, there is an undercurrent in the commentator’s explanation, implying a comparison between the husband as the sun or fire, and the wife as the moon, which it would be difficult to render in an English translation. The same or a very similar verse occurs in § 10, while other modifications of it may be seen in Asval. Grihya-sitras I, 13, 7, and elsewhere. The trahslation of the verses in full, of three of which the Upanishad gives the beginnings only, would be according to the commentator : ‘(O goddess of the moon) who hast obtained immortal joy through that which is a beautiful (portion of the sun) placed in the moon, and filling thy heart (with pleasure), may I never weep for misfortune concerning my children.’

Rv. I, 91, 16; IX, 31, 4. ‘O goddess of the moon, increase ! may the vigour from everywhere (from every limb of the fire or the sun) go to thee! Help us in the attainment of food.’ Rv. I, g1, 18. ‘O goddess of the moon, may the streams of thy milk go well to our sons, those streams of milk which are invigorating, and

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may the vigour from everywhere (from every limb of the fire or the sun) go to thee! Help us in the attainment of food.’ Rv. I, g1, 18. ‘O goddess of the moon, may the streams of thy milk go well to our sons, those streams of milk which are invigorating, andp. 287 g. 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 Brahmama 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 help to conquer the enemy. O Soma-goddess, increasing for immortal happiness (for the birth of a son), do thou place the highest glory (the streams of thy milk) in the sky.’ ‘That ray (sushuma4) which (as a woman) the Adityas gladden, that Soma which as imperishable the imperishable Adityas drink, may the guardian of the world (Prag4pati), Brthaspati, and king Varuna gladden us by it.’

The translations are made by the commentator regardless of grammar and sense: yet they command a certain authority, and must be taken into account as throwing light on the latest development of Indian mysticism.

288 KAUSHfTAKI-UPANISHAD.

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.

288 KAUSHfTAKI-UPANISHAD.

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. 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

1 Cf. Asvalayana Grthya-sfitras I, 13, 7.

* Widely scattered, everywhere desired. Comm. Professor Cowell proposes unscattered, hoarded, or unconcealed.

3 The original has asme, to us, not asmai, to him.

* Cf. Taitt. Up. III, 10, 4; Ait. Brahm. V, 28; Colebrooke, Miscellaneous Essays (1873), II, p. 39.

Il ADHYAYA, 13. 289

classes of gods, mentioned before, into praza 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 (praza, 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 (praza) 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 (praza) 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 (praza) 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 (physiolo gical).

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 (praza) to breath (praza).

So much with reference to the deities (mythological). Now then with reference to the body (physiolo gical).

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 (praza) to breath (praza).

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 (prasa) to breath (prama).

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 (praza) to breath (pra).

[3] U

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

Thus all these deities (the senses, &c.), having - entered breath or life (praza) alone, though dead, do not vanish ; and out of very breath (prama) 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 Niksreyas4d4na! (the accepting of the pre-eminence of prada (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 (pr4va, life) went into it, and thence it rose at once. All these deities, having recognised the pre-eminence in praza, and having comprehended praza alone as the conscious self (pragii4tman)*, went out of this body with all these (five different kinds ofp. 291 praza), and resting in the air (knowing that préxza had entered the air), and merged in the ether (4k4sa), they went to heaven. And in the same manner he who knows this, having recognised the pre-eminence in praza, and having comprehended praza alone as the conscious self (pragfidtman), goes out of thisbody 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.

* For other versions of this story see KA. Up. V, 1, note 2; Ait, Ar. Il, 1, 4, 9; Brth. Ar. VI, 1, 1-14; and Kaush. Up. IT, 3. 3 Cf. Kh. Up. VII, 15, note.

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 tohim. 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 (prama) 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

1 Cf. Brihad-dranyaka I, 5,17.
U2

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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 (pragii) 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 (prazas) 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 2,

But if he departs, then let them despatch him, as he ought to be despatched, yea, as he ought to be despatched 2,

1 Another sakh4 adds here dhiyaf, the thoughts (active), vigfiatavyam, their object, and kam&4, desires. . ? Ihave taken samfpayati in the sense of performing the last duties towards a dead person, though I confess I know of no parallel passage in which sam4payati occurs in that sense. Professor Cowell translates: ‘If he dies, then let them cause the son duly to receive the tradition, as the tradition is to be given.’ The text itself varies, for the reading presupposed by the commentator is enam (putram) sam4payati, instead of enam samApayeyuh.

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Tuirp ApuyAya}l,

1. Pratardana, forsooth, the son of Divoddsa (king of K4st), 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 Tvashévz; I delivered the Arunmukhas, the devotees, to the wolves (s4lavvzka) ; breaking many treaties, I killed the people of Prahlada in heaven, the people of Puloma in the sky, the people of K4lakafiga 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

1 The object now is to explain the true Brahma-vidy4, while the first and second chapters are only introductory, treating of the worship of the couch (paryankop4san4) and of the worship of prina.

* This refers to heroic deeds performed by Indra, as represented in the hymns of the Rig-veda. See Rig-veda V, 34, 4, and Sayana’s commentary; Ait. Brahm. VII, 28. Weber, Indische Studien I, 410-418, has tried to discover an original physical meaning in the heroic deeds ascribed to Indra. A curious remark is made by the commentator, who says that the skulls of the Arunmukhas were turned into the thorns of the desert (karfra) which remain to this day,—a very common phase in popular tradition.

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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.’

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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 pravza, meditate on me as the conscious self (pragiiatman), as life, as immortality. Life is préza, praza is life. Immortality is praza, praza is immortality. As long as praza dwells in this body, so long surely there is life. By praza 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 prazas 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 praas perceive all these together, one by one. While speech speaks, all prazas speak after it. While the eye sees, all prazas see after it. While the ear hears, all prazas hear after it. While the mind thinks, all prazas think after it. While the praza breathes, all prazas breathe after it.’

‘Thus it is indeed,’ said Indra, ‘but nevertheless there is a pre-eminence among the pramas *.

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

’ Professor Cowell compares Taittirtya-Samhita III, 1,1, nasya

* nitam na haro vyeti.

* Prans, in the plural, is supposed to stand for the five senses as modifications of breath. It would be better if we could read prazasya nidsreyasam. See before, II, 14.

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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 praza alone is the conscious self (pragiiatman), 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 praza, that is pragfid (self-consciousness); what is pragiia (self-consciousness), that is praa, for together they (pragiia and praza) 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 praza alone*. Then speech goes to him (when he is absorbed in praza) 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 prazas (speech, &c.) proceed, each towards its place; from the prazas the gods (Agni, &c.), from the gods the worlds.