From the archive

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

English·1879–1910·trans. Georg Bühler & James Legge·271 passages

The text · part 6 of 13

1. The bull of the herd (meant for Vayu) said to him: ‘Satyakama!’ He replied: ‘Sir!’ The bull said: ‘We have become a thousand, lead us to the house of the teacher ;

2. ‘And I will declare to you one foot of Brahman.’

‘ Declare it, Sir,’ he replied.

He said to him; ‘ The eastern region is one quarter, the western region is one quarter, the southern region is one quarter, the northern region is one quarter. This is a foot of Brahman, consisting of the four quarters, and called Prakasavat (endowed with splendour).

3. ‘He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Prakd4savat, becomes endowed with splendour in this world. He conquers the resplendent worlds, whoever knows this and meditates on the foot of Brahman, consisting of the four quarters, by the. name of PrakAsavat.

S1xtH Kuawopa.

1. ‘Agni will declare to you another foot of
Brahman.’

(After these words of the bull), Satyakama, on the morrow, drove the cows (toward the house of the teacher). And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking to the east.

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2. Then Agni (the fire) said to him: ‘Satyakama!’
He replied: ‘Sir.’

3. Agni said: ‘Friend, I will declare unto you oge foot of Brahman.’

‘Declare it, Sir,’ he replied.

He said to him: ‘The earth is one quarter, the sky is one quarter, the heaven is one quarter, the ocean is one quarter. This is a foot of Brahman, consisting of four quarters, and called Anantavat (endless).

4. ‘He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat, becomes endless in this world. He conquers the endless worlds, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat.

SEVENTH KHAWDA.

1. ‘A Hamsa (flamingo, meant for the sun) will declare to you another foot of Brahman.’

(After these words of Agni), Satyakama, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east.

2. Then a Hamsa flew near and said to him:
‘Satyakama.’ He replied: ‘Sir.’

3. The Hamsa said: ‘ Friend, I will declare unto you one foot of Brahman.’

‘Declare it, Sir,’ he replied.

He said to him: ‘Fire is one quarter, the sun is one quarter, the moon is one quarter, lightning is one quarter. This is a foot of Brahman, consisting of four quarters, and called Gyotishmat (full of light).

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4. ‘He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat, becomes full of light in this world. He conquers the worlds which are full of light, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat.

_Eicuta Kuawpa.

He conquers the worlds which are full of light, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat.

_Eicuta Kuawpa.

1. ‘A diver-bird (Madgu, meant for Prdza) will declare to you another foot of Brahman.’

‘(After these words of the Hamsa), SatyakAma, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east.

2. Then a diver flew near and said to him:
‘Satyakama.’ He replied: ‘Sir.’

3. The diver said: ‘ Friend, I will declare unto you one foot of Brahman.’

‘ Declare it, Sir,’ he replied.

He said to him: ‘ Breath is one quarter, the eye is one quarter, the ear is one quarter, the mind is one quarter. This is a foot of Brahman, consisting of four quarters, and called Ayatanavat (having a home).

‘He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Ayatanavat, becomes possessed of a home in this world. He conquers the worlds which offer a home, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Ayatanavat.’

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Nintuy Kuyawpa.

1. Thus he reached the house of his teacher.
The teacher said to him: ‘Satyakama.’ He replied: ‘Sir.’

2. The teacher said: ‘Friend, you shine like one who knows Brahman. Who then has taught you!?’ He replied: ‘Not men. But you only, Sir, I wish, should teach me?;

3. ‘For I have heard from men like you, Sir, that only knowledge which is learnt from a teacher (Afarya), leads to real good.’ Then he taught him the same knowledge. Nothing was left out, yea, nothing was left out.

TentH Kuawpa®,

1. Upakosala K4malayana dwelt as a Brahma- 4rin (religious student) in the house of Satyakama Gabala. He tended his fires for twelve years. But the teacher, though he allowed other pupils (after they had learnt the sacred books) to depart to their own homes, did not allow Upakosala to depart.

2. Then his wife said to him: ‘ This student, who is quite exhausted (with austerities), has carefully tended your fires. Let not the fires themselves blame you, but teach him.’ The teacher, however, went away on a journey without having taught him.

3. The student from sorrow was not able to eat.

1 It would have been a great offence if Satyakéama had accepted instruction from any man, except his recognised teacher.

* The text should be, bhagavams tv eva me k&me brfyat (me k4me= mamekkhay&m).

* The Upakosala-vidy4 teaches first Brahman as the cause, and then in its various forms, and is therefore called Atmavidy4 and agnividy4.

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Then the wife of the teacher said to him: ‘Student, eat! Why do you not eat?’ He said: ‘There are many desires in this man here, which lose themselves in different directions. I am full of sorrows, and shall take no food.’

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4. Thereupon the fires said among themselves : ‘This student, who is quite exhausted, has carefully’ tended us. Well, let us teach him.’ They said to him:

5. ‘ Breath is Brahman, Ka (pleasure) is Brahman,
Kha (ether) is Brahman.’

He said: ‘I understand that breath is Brahman, but I do not understand Ka or Kha?’

They said: ‘What is Ka is Kha, what is Kha is Ka*’ They therefore taught him Brahman as breath, and as the ether (in the heart)*.

ELEVENTH KuHaAnpaA.

1. After that the Garhapatya fire‘ taught him:
‘ Earth, fire, food, and the sun (these are my forms, or

1T do not understand, he means, how Ka, which means pleasure, and is non-eternal, and how Kha, which means ether, and is not intelligent, can be Brahman.

* The commentator explains as follows :—Ka is pleasure, and Kha is ether, but these two words are to determine each other mutually, and thus to form one idea. Ka therefore does not mean ordinary pleasures, but pleasures such as belong to Kha, the ether. And Kha does not signify the ordinary outward ether, but the ether in the heart, which alone is capable of pleasure. What is meant by Ka and Kha is therefore the sentient ether in the heart, and that is Brahman, while Prava, breath, is Brahman, in so far as it is united with the ether in the heart.

* And as its ether, i.e. as the ether in the heart, the Brahman, with which préza is connected. Comm.

* The household altar.

[3] Fp. 66 forms of Brahman). The person that is seen in the sun, I am he, I am he indeed ?.

2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Garhapatya), reaches his full age, and lives long; his descendants do not perish. We guard him in this “world and in the other, whosoever knowing this meditates on him.’

Twe_FrtH Kuawpa.

1. Then the Anv4harya fire? taught him: ‘Water, the quarters, the stars, the moon (these are my forms). The person that is seen in the moon, I am he, I am he indeed.

2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anvaharya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.’

THIRTEENTH KuawpaA.

1. Then the Ahavantya® fire taught him: ‘ Breath, ether, heaven, and lightning (these are my forms).

The person that is seen in the lightning, I am he,
I am he indeed.

We guard him in this world and in the other, whosoever knowing this meditates on him.’

THIRTEENTH KuawpaA.

1. Then the Ahavantya® fire taught him: ‘ Breath, ether, heaven, and lightning (these are my forms).

The person that is seen in the lightning, I am he,
I am he indeed.

1 Fanciful similarities and relations between the fires of the three altars and their various forms and manifestations are pointed out by the commentator. Thus earth and food are. represented as warmed and boiled by the fire. The sun is said to give warmth and light like the fire of the altar. The chief point, however, is that in all of them Brahman is manifested.

* The altar on the right. Anvaharya is a sacrificial oblation, chiefly one intended for the manes.

* The Ahavantya altar is the altar on the eastern side of the sacrificial ground.

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2. ‘He who knowing this meditates on him, destroys sin, obtains the world (of Agni Ahavantya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.’

FourTEENTH KHANDA.

1. Then they all said: ‘ Upakosala, this is our knowledge, our friend, and the knowledge of the Self, but the teacher will tell you the way (to . another life)’

2. In time his teacher came back, and said to him: ‘Upakosala’ He answered: ‘Sir. The teacher said: ‘ Friend, your face shines like that of one who knows Brahman. Who has taught you ?’

‘Who should teach me, Sir ?’ he said. He denies,
as it were. And he said (pointing) to the fires:
‘Are these fires other than fires ?’

The teacher said: ‘What, my friend, have these fires told you ?’

3. He answered: ‘ This’ (repeating some of what they had told him).

The teacher said: ‘My friend, they have taught you about the worlds, but I shall tell you this; and as water does not cling to a lotus leaf, so no evil deed clings to one who knows it.’ He said: ‘Sir, tell it me.’

FirTEENTH KHawpa.

1. He said: ‘The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this is Brahman’. Even though they drop melted

1 This is also the teaching of PragApati in VIII, 7, 4.
F 2

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butter or water on him, it runs away on both sides }.

2. ‘They call him Samyadvama, for all blessings (vama) go towards him (samyanti). All blessings go towards him who knows this.

3. ‘He is also Vamant, for he leads (nayati) all blessings (v4ma). He leads all blessings who knows this.

4. ‘He is also BhAmant, for he shines (bhati) in all worlds. He who knows this, shines in all worlds.

All blessings go towards him who knows this.

3. ‘He is also Vamant, for he leads (nayati) all blessings (v4ma). He leads all blessings who knows this.

4. ‘He is also BhAmant, for he shines (bhati) in all worlds. He who knows this, shines in all worlds.

5. ‘Now (if one who knows this, dies), whether people perform obsequies for him or no, he goes to light (aréis)*, from light to day, from day to the light half of the moon, from the light half of the moon to the six months during which the sun goes to the north, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human,

6. ‘He leads them to Brahman. This is the path of the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to the life of man, yea, they do not return.

p. 3

1. Verily, he who purifies (V4yu) is the sacrifice, for he (the air) moving along, purifies everything.

' It does so in the eye, and likewise with the person in the eye, who is not affected by anything. Cf. KA. Up. IV, 14, 3.

* The commentator takes light, day, &c. as persons, or devatas. Cf. KA. Up. V, ro, 1.

* If any mistakes happen during the performance of a sacrifice, as described before, they are remedied by certain interjectiona|

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Because moving along he purifies everything, therefore he is the sacrifice. Of that sacrifice there are two ways, by mind and by speech.

2. The Brahman priest performs one of them in his mind}, the Hots, Adhvaryu, and Udgats? priests perform the other by words. When the Brahman priest, after the Prataranuvaka ceremony has begun, but before the recitation of the Paridhantya hymn, has (to break his silence and) to speak,

3. He performs perfectly the one way only (that by words), but the other is injured. As a man walking on one foot, or a carriage going on one wheel, is injured, his sacrifice is injured, and with the injured sacrifice the sacrificer is injured; yes, having sacrificed, he becomes worse.

4. But when after the Prataranuvaka ceremony has begun; and before the recitation of the Paridhaniy4 hymn, the Brahman priest has not (to break his silence and) to speak, they perform both ways perfectly, and neither of them is injured.

5. Asa man walking on two legs and a carriage going on two wheels gets on, so his sacrifice gets on, and with the successful sacrifice the sacrificer gets on; yes, having sacrificed, he becomes better.

syllables (vy4hrrti), the nature of which is next described. All this is supposed to take place in the forest.

1 While the other priests perform the sacrifice, the Brahman priest has to remain silent, following the whole sacrifice in his mind, and watching.that no mistake be committed. If a mistake is committed, he has to correct it, and for that purpose certain corrective penances (prayasfitta) are enjoined. The performance of the Brahman priest resembles the meditations of the sages in the forest, and therefore this chapter is here inserted.

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SEVENTEENTH KHAwWDA.

1. PragApati brooded over the worlds, and from
them thus brooded on he squeezed out the essences,
Agni (fire) from the earth, Vayu (air) from the sky,
Aditya (the sun) from heaven.

2. He brooded over these three deities, and from them thus brooded on he squeezed out the essences, the A7é verses from Agni, the Yagus verses from Vayu, the Saman verses from Aditya.

3. He brooded over the threefold knowledge (the three Vedas), and from it thus brooded on he squeezed out the essences, the sacred interjection Bhis from the Azé verses, the sacred interjection Bhuvas from the Yagus verses, the sacred interjection Svar from the Saman verses.

4. If the sacrifice is injured from the Azg-veda side, let him offer a libation in the Garhapatya fire, saying, BhiZ, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Azé verses themselves, whatever break the Rk sacrifice may have suffered.

5. If the sacrifice is injured from the Yagur-veda side, let him offer a libation in the Dakshiza fire, saying, Bhuva, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Yagus verses themselves, whatever break the Yagus sacrifice may have suffered.

6. If the sacrifice is injured by the Sdma-veda side, let him offer a libation in the Ahavantya fire, saying, Svah, Svaha! Thus does he bind together and heal, by means of the essence and the power of the SAman verses themselves, whatever break the Saman sacrifice may have suffered.

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7. As one binds (softens) gold by means of lavaza’ (borax), and silver by means of gold, and tin by means of silver, and lead by means of tin, and iron (loha) by means of lead, and wood by means of iron, or also by means of leather,

8. Thus does one bind together and heal any break in the sacrifice by means of (the Vydhrztis or sacrificial interjections which are) the essence and strength of the three worlds, of the deities, and of the threefold knowledge. That sacrifice is healed? in which there is a Brahman priest who knows this.

That sacrifice is healed? in which there is a Brahman priest who knows this.

g. That sacrifice is inclined towards the north (in the right way) in which there is a Brahman priest who knows this. And with regard to such a Brahman priest there is the following Gath4*: ‘ Whereever it falls back, thither the man‘ goes,’—viz. the Brahman only, as one of the Aztvig priests. ‘He saves the Kurus as a mare’ (viz. a Brahman priest who

1 Lavaza, a kind of salt, explained by ksh4ra and /anhka or fankana. It is evidently borax, which is still imported from the East Indies under the name of tincal, and used as a flux in chemical processes.

* Bheshagakrita, explained by bheshagena ’iva kritah samskritah, and also by 4ikitsakena susikshitena ‘esha yagfio bhavati,’ which looks as if the commentator had taken it as a genitive of bheshagakrit.

’ This Gatha (or, according to Sankara, Anugtha) is probably a Gfyatrt, though Anandagiri says that it is not in the GAyatrt or any other definite metre. It may have been originally ‘yato yata Avartate, tattad gaééhati manavak, kurfin asvabhirakshati.’ This might be taken from an old epic ballad, ‘Wherever the army fell back, thither the man went; the mare (mares being preferred to stallions in war) saves the Kurus.’ That verse was applied to the Brahman priest succouring the sacrifice, whenever it seemed to waver, and protecting the Kurus, i. e. the performers of the sacrifice.

* MAnava, explained from mauna, or manana, but possibly originally, a descendant of Manu.

72 KHANDOGYA-UPANISHAD.

knows this, saves the sacrifice, the sacrificer, and all the other priests). Therefore let a man make him who knows this his Brahman priest, not one who does not know it, who does not know it.

FIFTH PRAPA7HAKA}

First Kuawpa.

1. He who knows the oldest and the best becomes himself the oldest and the best. Breath indeed is the oldest and the best.

2. He who knows the richest, becomes himself the richest. Speech indeed is the richest.

3. He who knows the firm rest, becomes himself firm in this world and in the next. The eye indeed is the firm rest.

4. He who knows success, his wishes succeed, both his divine and human wishes. The ear indeed is success.

5. He who knows the home, becomes a home of his people. The mind indeed is the home.

6. The five senses quarrelled together *, who was the best, saying, I am better, I am better.

1 The chief object is to show the different ways on which people proceed after death. One of these ways, the Devapatha that leads to Brahman and from which there is no return, has been described, IV, 15. The other ways for those who on earth know the conditioned Brahman only, have to be discussed now.

One of these ways, the Devapatha that leads to Brahman and from which there is no return, has been described, IV, 15. The other ways for those who on earth know the conditioned Brahman only, have to be discussed now.

* The same fable, the prazasamv4da or prazavidy4, is told in the Brrhadaranyaka VI, 1, 1-14, the Aitareya Ar. II, 4, the Kaush. Up. III, 3, and the Prasna Up. II, 3. The last is the simplest version of all, but it does not follow therefore that it is the oldest. It would be difficult to find two fables apparently more alike, yet in reality differing from each other more characteristically than this fable and the fable told to the plebeians by Menenius Agrippa.

_._—p. 73 a.

7. They went to their father Pragdpati and said: ‘Sir, who is the best of us?’ He replied: ‘He by whose departure the body seems worse than worst, he is the best of you.’

8. The tongue (speech) departed, and having been absent for a year, it came round and said: ‘How have you been able to live without me ?’ They replied: ‘Like mute people, not speaking, but breathing with the breath, seeing’ with the eye, hearing with the ear, thinking with the mind. Thus we lived.’ Then speech went back.

9. The eye (sight) departed, and having been absent for a year, it came round and said: ‘ How have you been able to live without me?’ They replied : ‘ Like blind people, not seeing, but breathing with the breath, speaking with the tongue, hearing with the ear, thinking with the mind. Thus we lived.’ Then the eye went back.

10. The ear (hearing) departed, and having been absent for a year, it came round and said: ‘ How have you been able to live without me?’ They replied: ‘ Like deaf people, not hearing, but breathing with the breath, speaking with the tongue, thinking with the mind. Thus we lived.’ Then the ear went back.

11. The mind departed, and having been absent for a year, it came round and said: ‘How have you been able to live.without me?’ They replied: ‘Like children whose mind is not yet formed, but breathing with the breath, speaking with the tongue, seeing with the eye, hearing with the ear. Thus we
- lived.’ Then the mind went back.

12. The breath, when on the point of departing, tore up the other senses, as a horse, going to start,p. 74 might tear up the pegs to which he is tethered’. They came to him and said: ‘Sir, be thou (our lord); thou art the best among us. Do not depart from us!’

13. Then the tongue said to him: ‘If I am the
richest, thou art the richest.’ The eye said to him:
‘If I am the firm rest, thou art the firm rest ®.’

14. The ear said to him: ‘If I am success, thou art success.’ The mind said to him: ‘If I am the home, thou art the home.’

15. And people do not call them, the tongues,
the eyes, the ears, the minds, but the breaths
(praza, the senses). For breath are all these.

SECOND KHANDA.

The ear said to him: ‘If I am success, thou art success.’ The mind said to him: ‘If I am the home, thou art the home.’

15. And people do not call them, the tongues,
the eyes, the ears, the minds, but the breaths
(praza, the senses). For breath are all these.

SECOND KHANDA.

1. Breath said: ‘What shall be my food?’ They answered: ‘Whatever there is, even unto dogs and birds.’ Therefore this is food for Ana (the breather). His name is clearly Ana*. To him who knows this there is nothing that is not (proper) food.

2. He said: ‘What shall be my dress?’ They answered : ‘Water.’ Therefore wise people, when they are going to eat food, surround their food before and after with water ‘,’ He (praza) thus gains a dress, and is no longer naked °.

1 Padvisa, fetter, médn, pedica, a word now well known, but which Burnouf (Commentaire sur le Yagna, Notes, CLXXIV) tried in vain to decipher.

* Burnouf rightly preferred pratish/A4si to pratish/4o’si, though the commentary on the corresponding passage of the Brthadéranyaka seems to favour tatpratish/ho ’si.

5 Ana, breather, more general than pra-ana=prdsa, forthbreather, and the other more specified names of breath.

* They rinse the mouth before and after every meal.

* We expect, ‘He who knows this’ instead of praza, but as

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3. Satyakéma G4b4la, after he had communicated this to Gosruti Vaiy4ghrapadya, said to him: ‘If you were to tell this to a dry stick, branches would grow, and leaves spring from it.’

4. If! a man wishes to reach greatness, let him perform the Diksha? (preparatory rite) on the day of the new moon, and then, on the night of the full moon, let him stir a mash of all kinds of herbs with curds and honey, and let him pour ghee on the fire (Avasathya laukika), saying, ‘Svah4 to the oldest and the best.’ After that let him throw all that remains (of the ghee)® into the mash.

5. In the same manner let him pour ghee on the fire, saying, ‘Svaha to the richest.’ After that let him throw all that remains together into the mash.

In the same manner let him pour ghee on the fire, saying, ‘Sv4ha to the firm rest.’ After that let him throw all that remains together into the mash.

In the same manner let him pour ghee on the fire, saying, ‘Sva4hA to success.’ After that let him throw all that remains together into the mash.

6. Then going forward and placing the mash prana may apply to every individual praza, the usual finishing sentence was possibly dropt on purpose.

1 The oblation here described is called mantha, a mortar, or what is pounded in a mortar, i.e. barley stirred in some kind of gravy. See Gaim. N. M.V. p. 406.

2 Not the real diksha, which is a preparatory rite for great sacrifices, but penance, truthfulness, abstinence, which take the place of diksha with those who live in the forest and devote themselves to updsana, meditative worship.

barley stirred in some kind of gravy. See Gaim. N. M.V. p. 406.

5 What is here called samp&tam avanayati is the same as samsravam avanayati in the Brth. Ar. VI, 3, 2. The commentator says: Sruvavalepanam 4gyam mantham samsrvayati,p. 76 in his hands, he recites: ‘Thou (Praza) art Ama’? by name, for all this together exists in thee. He is the oldest and best, the king, the sovereign. May he make me the oldest, the best, the king, the sovereign. May I be all this.’

7. Then he eats with the following 7zé verse at every foot : ‘We choose’ that food’—here he swallows—‘ Of the divine Savitz (priza)’—here he swallows—‘ The best and all-supporting food ’—here he swallows— We meditate on the speed of Bhaga (Savitz, praza)’—here he drinks all.

8. Having cleansed the vessel, whether it be a kamsa or a kamasa, he sits down behind the fire on a skin or on the bare ground, without speaking or making any other effort. If in his dream he sees a woman, let him know this to be a sign that his sacrifice has succeeded.

9. On this there is a Sloka: ‘If during sacrifices which are to fulfil certain wishes he sees in his dreams a woman, let him know success from this vision in a dream, yea, from this vision in a dream.’ Tuirp KuHanpa 2,

1. Svetaketu Aruzeya went to an assembly ® of the Pafiéalas. Pravdhamza Gaivali* said to him: ‘Boy, has your father instructed you?’ ‘ Yes, Sir,’ he replied.

2. ‘Do you know to what place men go from here ?’ ‘No, Sir,’ he replied.

1 Cf. Brsh. Ar. I, 1, 3, 22.

* This story is more fully told in the Brihadarazyaka VI, 2, Satapatha-brahmana XIV, 8, 16.

* Samiti, or parishad, as in the Brth. Ar.

* He is the same Kshatriya sage who appeared in I, 8, 1, silencing the Brahmans,

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‘Do you know how they return again?’ ‘No
Sir, he replied.

‘Do you know where the path of Devas and the path of the fathers diverge?’ ‘No, Sir,’ he replied.

3. ‘Do you know why that world! never becomes full?’ ‘No, Sir,’ he replied.

‘Do you know why in the fifth libation water is called Man??’ ‘No, Sir,’ he replied.

4. ‘Then why did you say (you had been) instructed ? How could anybody who did not know these things say that he had been instructed ?’ Then the boy went back sorrowful to the place of his father, and said: ‘Though you had not instructed me, Sir, you said you had instructed me.

5. ‘That fellow of a Raganya asked me five questions, and I could not answer one of them.’ The father said: ‘As you have told me these questions of his, I do not know any one of them °. If I knew these questions, how should I not have told you‘ ?’

6. Then Gautama went to the king’s place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly®. The king said to him:

1 That of the fathers. Comm.

* Or, according to others, why the water has a human voice’; purushavaéak in Brth. Ar. XIV, 9, 3.

7 I doubt whether the elliptical construction of these sentences is properly filled out by the commentator. In the Brihadaranyaka the construction is much easier. ‘You know me well enough to know that whatever I know, I told you.’

* I read avedishyam, though both the text and commentary give avadishyam. Still viditavdn asmi points to an _ original avedishyam, and a parallel passage, VI, 1, 7, confirms this emendation.

* Cf. Kh. Up. V, 11, 5.

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‘Sir, Gautama, ask a boon of such things as men possess. He replied: ‘Such things as men possess may remain with you. Tell me the speech which you addressed to the boy.’

7. The king was perplexed, and commanded him, saying: ‘Stay with me some time.’ Then he said: ‘As (to what) you have said to me, Gautama, this knowledge did not go to any Brahmaza before you, and therefore this teaching belonged in all the worlds to the Kshatra class alone. Then he began :

FourtH Kuawpa}.

1. ‘The altar (on which the sacrifice is supposed to be offered) is that world (heaven), O Gautama ; its fuel is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the Stars,

2. ‘On that altar the Devas (or pr4mas, represented by Agni, &c.) offer the sraddh4 libation (consisting of water). From that oblation rises Soma, the king? (the moon).

Firth Kuanpa.

1. ‘The altar is Parganya (the god of rain), O Gautama; its fuel is the air itself, the smoke the cloud, the light the lightning, the coals the thunderbolt, the sparks the thunderings °*.

1 He answers the last question, why water in the fifth libation is called Man, first.

2 The sacrificers themselves rise through their oblations to heaven, and attain as their reward a Soma-like nature.

§ HrAduni, generally explained by hail, but here by stanayitnusabd4A, rumblings.

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2. ‘On that altar the Devas offer Soma, the king
(the moon). From that oblation rises rain.

SrxtH Kuawpa.

1. ‘The altar is the earth, O Gautama; its fuel is the year itself, the smoke the ether, the light the night, the coals the quarters, the sparks the intermediate quarters.

2. ‘On that altar the Devas (prdvas) offer rain.
From that oblation rises food (corn, &c.)

SEVENTH KuawpA.

1. ‘The altar is man, O Gautama; its fuel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear.

2. ‘On that altar the Devas (prdvas) offer rain.
From that oblation rises food (corn, &c.)

SEVENTH KuawpA.

1. ‘The altar is man, O Gautama; its fuel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear.

2. ‘On that altar the Devas (prazas) offer food.
From that oblation rises seed.

EicHtH KHAawpa.

1. ‘The altar is woman, O Gautama’.
2. ‘On that altar the Devas (pramas) offer seed. From that oblation rises the germ.

Ninto Kuawpa.

1. ‘For this reason is water in the fifth oblation called Man. This germ, covered in the womb, having dwelt there ten months, or more or less, is born.

2. ‘When born, he lives whatever the length of his life may be. When he has departed, his friends carry him, as appointed, to the fire (of the funeral pile) from whence he came, from whence he sprang.

1 The water, which had assumed the nature of Soma, now becomes rain.

® Tasy4 upastha eva samid, yad upamantrayate sa dhimo, yonir arfir, yad anta karoti te ’ng4r4 abhinand4 vishphuling44.

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TentH KuHawnpa.

1. ‘Those who know this! (even though they still be gv¢zhasthas, householders) and those who in the forest follow faith and austerities (the vanaprasthas, and of the parivragakas those who do not yet know the Highest Brahman) go ? to light (aris), from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months when the sun goes to the north to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human %,—

2. ‘He leads them to Brahman (the conditioned
Brahman). This is the path of the Devas.

3. ‘ But they who living in a village practise (a life of) sacrifices, works of public utility, and alms, they go to the smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south. But they do not reach the year.

4. ‘From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is Soma, the king. Here they are loved (eaten) by the Devas, yes, the Devas love (eat) them *.

1 The doctrine of the five fires, and our being born in them, i.e. in heaven, rain, earth, man, and woman.

2 Cf. Kh. Up. IV, 15, 5.

* Instead of m4nava, human, or am&nava, not human, the Brth. Ar. reads m4nasa, mental, or created by manas, mind.

* This passage has been translated, ‘ They are the food of the gods. The gods do eat it.’ And this is indeed the literal meaning of the words. But bhag (to enjoy) and bhaksh (to eat) are often

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5. ‘Having dwelt there, till their (good) works are consumed, they return again that way as they came}, to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist,

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6. ‘Having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum and beans. From thence the escape is beset with most difficulties. For whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them.

used by theosophical writers in India, in the more general sense of cherishing or loving, and anna in the sense of an object of desire, love, and protection. The commentators, however, as the use of bhaksh in this sense is exceptional, or as it has no support in the use of the ancients, warn us here against a possible misunderstanding. If those, they say, who have performed sacrifices enter at last into the essence of Soma, the moon, and are eaten by the Devas, by Indra, &c., what is the use of their good works? No, they reply, they are not really eaten. Food (anna) means only what is helpful and delightful; it is not meant that they are eaten by morsels, but that they form the delight of the Devas. Thus we hear it said that men, women, and cattle are food for kings. And if it is said that women are loved by men, they are, in being loved, themselves loving. Thus these men also, being loved by the Devas, are happy and rejoice with the Devas. Their body, in order to be able to rejoice in the,moon, becomes of a watery substance, as it was said before, that the water, called the Sraddh& libation, when offered in heaven, as in the fire of the altar, becomes Soma, the king (KA. Up. V, 4, 1). That water becomes, after various changes, the body of those who have performed good works, and when a man is dead and his body burnt (£2. Up. V, 9, 2), the water rises from the body upwards with the smoke, and carries him to the moon, where, in that body, he enjoys the fruits of his good works, as long as they last. When they are consumed, like the oil in a lamp, he has to return to a new round of existences. 1 But only to a certain point.

[3] G

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7. ‘Those whose conduct has been good, will quickly attain some good birth, the birth of a Brahmama, or a Kshatriya, or a Vaisya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a dog, or a hog, or a Kandala.

8. ‘On neither of these two ways those small creatures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place.

‘Therefore that world never becomes full’ (cf.
V, 3, 2).

8. ‘On neither of these two ways those small creatures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place.

‘Therefore that world never becomes full’ (cf.
V, 3, 2).

1 In this manner all the five questions have been answered. First, why in the fifth oblation water is called man; secondly, to what place men go after death, some by the path of the Devas, others by the path of the fathers, others again by neither of these paths ; thirdly, how they return, some returning to Brahman, others returning to the earth; fourthly, where the paths of the Devas and the fathers diverge, viz. when from the half-year the path of the Devas goes on to the year, while that of the fathers branches off to the world of the fathers; fifthly, why that world, the other world, does never become full, viz. because men either go on to Brahman or return again to this world.

Many questions are raised among Indian philosophers on the exact meaning of certain passages occurring in the preceding paragraphs. First, as to who is admitted to the path of the Devas? Householders, who know the secret doctrine of the five fires or the five libations of the Agnihotra, as described above, while other householders, who only perform the ordinary sacrifices, without a knowledge of their secret meaning, go by the path of the fathers. Secondly, those who have retired to the forest, and whose worship there consists in faith and austerities, i.e. Vanaprasthas and Parivragakas, before they arrive at a knowledge of the true Brahman. The question then arises, whether religious students also enter the path of the Devas? This is affirmed, because Purfzas and Smrttis assert it, or because our text, if properly understood, does not exclude it. Those, on the contrary, who know not only a conditioned, but the highest unconditioned Brahman, do not proceed on the path of the Devas, but obtain Brahman immediately.

Again, there is much difference of opinion whether, after a man

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‘Hence let a man take care to himself!!_ And thus it is said in the following Sloka ? :— g. ‘A man who steals gold, who drinks spirits, has been in the moon, consuming his works, he can be born again. Birth is the result of former works, and if former works are altogether consumed, there can be no new birth. This, however, is shown to be an erroneous view, because, besides the good sacrificial works, the fruits of which are consumed in the moon, there are other works which have to be enjoyed or expiated, as the case may be, in a new existence.

This, however, is shown to be an erroneous view, because, besides the good sacrificial works, the fruits of which are consumed in the moon, there are other works which have to be enjoyed or expiated, as the case may be, in a new existence.

The great difficulty or danger in the round of transmigration arises when the rain has fructified the earth, and passes into herbs and trees, rice, corn, and beans. For, first of all, some of the rain does not fructify at once, but falls into rivers andinto the sea, to be . swallowed up by fishes and sea monsters, Then, only after these have been dissolved in the sea, and after the sea water has been attracted by the clouds, the rain falls down again, it may be on desert or stony land. Here it may be swallowed by snakes or deer, and these may be swallowed by other animals, so that the round of existence seems endless. Nor is this all. Some rain may dry up, or be absorbed by bodies that cannot be eaten. Then, if the rain is absorbed by rice, corn, &c., and this be eaten, it may be eaten by children or by men who have renounced marriage, and thus again lose the chance of a new birth. Lastly, there is the danger arising from the nature of the being in whom the food, such as rice and corn, becomes a new seed, and likewise from the nature of the mother. All these chances have to be met before a new birth as a Brahmaza, Kshatriya, or Vaisya can be secured. ;

Another curious distinction is here made by Sankara in his commentary, There are some, he says, who assume the form of rice, corn, &c., not in their descent from a higher world, as described in the Upanishad, but as a definite punishment for certain evil deeds they have committed. These remain in that state till the results of their evil deeds are over, and assume then a new body, according to their work, like caterpillars. With them there is also a consciousness of these states, and the acts which caused them to

? Let him despise it. Comm. * Evidently an old Trishfubh verse, but irregular in the third line. See Manu XI, 54.

G 2

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who dishonours his Guru’s bed, who kills a Brahman; these four fall, and as a fifth he who associates with them.

10. ‘But he who thus knows the five fires is not defiled by sin even though he associates with them. He who knows this, is pure, clean, and obtains the world of the blessed, yea, he obtains the world of the blessed.’

ELEVENTH Kuawopal!.

1. Praétnasila Aupamanyava, Satyayagfia Paulushi, Indradyumna Bhallaveya, Gana Sarkarakshya, and Budila Asvatarasvi, these five great householders and great theologians came once together and held a discussion as to What is our Self, and what is Brahman *%

2. They reflected and said: ‘Sirs, there is that
Uddalaka Aruzi, who knows at present that Self,

They reflected and said: ‘Sirs, there is that
Uddalaka Aruzi, who knows at present that Self,

assume this or that body, leave impressions behind, like dreams. This is not the case with those who in their descent from the moon, pass, as we saw, through an existence as rice, corn, &c. They have no consciousness of such existences, at least not in their descent. In their ascent to the moon, they have consciousness, as a man who climbs up a tree knows what he is about. But in their descent, that consciousness is gone, as it is when a man falls down from a tree. Otherwise a man, who by his good works had deserved rewards in the moon, would, while corn is being ground, suffer tortures, as if he were in hell, and the very object of good works, as taught by the Veda, would be defeated. As we see that a man struck by a hammer can be carried away unconscious, so it is in the descent of souls, till they are born again as men, and gain a new start for the attainment of the Highest Brahman.

1 The same story is found in the Satapatha-brahmama X, 6, 1, 1. * Atman and Brahman are to be taken as predicate and subject.

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called Vaisvanara. Well, let us go to him.’ They went to him.

3. But he reflected: ‘Those great householders and great theologians will examine me, and I shall not be able to tell them all; therefore I shall recommend another teacher to them,’

4. He said to them: ‘Sirs, Asvapati Kaikeya knows at present that Self, called Vaisvanara. Well, let us go to him.’ They went to him.

5. When they arrived (the king) ordered proper presents to be made separately to each of them. And rising the next morning? he said: ‘In my kingdom there is no thief, no miser, no drunkard, no man without an altar in his house, no ignorant person, no adulterer, much less an adulteress. I ? am going to perform a sacrifice, Sirs, and as much wealth as I give to each Aitvig priest, I shall give to you, Sirs. Please to stay here.’

6. They replied: ‘Every man ought to say for what purpose he comes. You know at present that Vaisvanara Self, tell us that.’

7. He said: ‘To-morrow I shall give you an answer. Therefore on the next morning they approached him, carrying fuel in their hands (like students), and he, without first demanding any preparatory rites *, said to them:

1 The commentator explains that the king, seeing that they would not accept his presents, and thinking that they did not consider him worthy of bestowing presents on them, made these remarks.

2 When they still refused his presents, he thought the presents he had offered were too small, and therefore invited them to a sacrifice.

* He was satisfied with the humility of the Brahmans, who, being Brahmans, came to him, who was not a Brahman, as pupils. Gene-

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TweELFtH KHANDA.

* He was satisfied with the humility of the Brahmans, who, being Brahmans, came to him, who was not a Brahman, as pupils. Gene-

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TweELFtH KHANDA.

r. ‘Aupamanyava, whom do you meditate on as the Self?’ He replied: ‘Heaven only, venerable king.’ He said: ‘The Self which you meditate on is the Vaisvanara Self, called Sutegas (having good light). Therefore every kind of Soma libation is seen in your house!

2. ‘You eat food, and see your desire (a son, &c.), and whoever thus meditates on that Vaisvanara Self, eats food, sees his desire, and has Vedic glory (arising from study and sacrifice) in his house. That, however, is but the head of the Self, and thus your head would have fallen (in a discussion), if you had not come to me.’

THIRTEENTH KHANDA.

1, Then he said to Satyayagiia Paulushi : ‘O Pra- Atnayogya, whom do you meditate on as the Self?’ He replied: ‘The sun only, venerable king.’ He said: ‘The Self which you meditate on is the Vaisvanara Self, called Visvaripa (multiform). Therefore much and manifold wealth is seen in your house.

2. ‘There is a car with mules, full of slaves and jewels. You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house.

‘That, however, is but the eye of the Self, and you would have become blind, if you had not come to me.’

rally a pupil has first to pass through several initiatory rites before he is admitted to the benefit of his master’s teaching.

* Soma is said to be suta in the Ek4ha, prasuta in the Ahina, 4suta in the Sattra-sacrifices.

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FourTEENTH KuHanpa.

1. Then he said to Indradyumna Bhallaveya : ‘O Vaiy4ghrapadya, whom do you meditate on as the Self?’ He replied: ‘Air only, venerable king.’ He said: ‘The Self which you meditate on is the Vaisvanara Self, called Prcthagvartman (having various courses). Therefore offerings come to you in various ways, and rows of cars follow you in various ways.