* 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 mgon, and pass on to lightning and to the world of Brahman. This is in fact the DevayAna, as opposed to the Pitr7yaza, described in the KAandogya-upanishad.
* Parasva, dandasfikaviseshaZ. There is no authority for trans- lating it by dog; cf. Indische Studien I, 396.
* This might even include naraka or hell.
’ If rztavah is here the genitive of rvtu, its meaning would be the ordainer of the seasons; cf. Hibbert Lectures, p. 247. Vika- kshava is applied to the moon again, II, 9, and the throne of Brahman also is called vikakshamA, I, 3.
° Kh. Up. V, 4-8.
I Adhyaya, 3. 275
man they brought me to a mother. Then I, growing
up to be born, a being living by months, whether
twelve or thirteen, was together with my father, who
also lived by (years of) twelve or thirteen months,
that I might either know it (the true Brahman) or
not know it. Therefore, O ye seasons}, grant that
I may attain immortality (knowledge of Brahman).
By this my true saying, by this my toil (beginning
with the dwelling in the moon and ending with my
birth on earth) I am (like) a season, and the child
of the seasons.’ ‘Who art thou?’ the sage asks
_ again. ‘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
Varuza, to the world of Indra, to the world of
Pragapati (Virag), to the world of Brahman (Hira-
#yagarbha). In that world there is the lake Ara ®,
the moments called Yesh¢iha‘, the river Vigara
(age-less), the tree Ilya’, the city Salagya, the palace
Aparagita (unconquerable), the door-keepers Indra
1 The commentator takes retava/? 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.
2 If a person fears heaven (svarga) as much as hell, because neither gives final liberation, then he is fit to proceed to a know- ledge 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. VII, 5, 3, it is called Ara.
‘ Explained to mean, killing the sacrifice, which consists in a desire for Brahman.
5 The same as the asvatthah somasavanad in KA. Up. VIII, 5, 3.
ae |
276 Kaushitaki-Upanishad. |
and Pragapati, the hall of Brahman, called Vibhu ?
(built by vibhu, egoism), the throne Visakshawa
(buddhi, perception), the couch Amitaugas (endless
splendour), and the beloved Manasi (mind) and her
image AKAkshusht (eye), who, as if taking flowers, are
weaving the worlds, and the Apsaras, the Ambds
(sruti, sacred scriptures), and Ambdayavis (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 per-
fumes 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 Brah-
man, and when thus adorned with the adornment of
Brahman, the knower of Brahman moves towards
Brahman (neut.)*. He comes to the lake Ara, and he
crosses it by the mind, while those who come to it
without knowing the truth*, are drowned. He comes
to the moments called Yesh/iha, they flee from’ him.
' Vibhunimakam pramitam sabhdsthalam.
* Some MSS. read phamahast4, and the commentator explains phamza by Abharama.
* Though Brahman is used here as a neuter, it refers to the conditioned Brahman.
: Samprativid is here explained as brahmavidy4sfnya, ignorant, while in other places (Ait. Ar. II, 3, I) it stands for samyagabhiziia.
. . . :
If the latter is the true meaning, we might read here tam itvasam-
prativido.
I Adhyaya, 5. 277
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 Apardgita, and the splen-
dour 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 Vigakshava.
The Saman verses, Brzhad and Rathantara, are the
eastern feet of that throne’; the SAman verses, Syaita
and Naudhasa, its western feet; the Sdman 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 Pra-
gid, knowledge, for by knowledge (self-knowledge) he
sees clearly. He approaches the couch Amitaugas.
That is Prawza (speech). The past and the future are
its eastern feet; prosperity and earth its western feet;
the SAman verses, Brzhad 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 Yagfidyagfliya, are
its cross-sides at the head and feet (east and west);
the Azé and Sdman 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 him-
self one with Brahman sitting on the couch) mounts
it first with one foot only. Then Brahman says to
him: ‘Who art thou ?’ and he shall answer :
6. ‘I am (like) a season, and the child of the
seasons, sprung from the womb of endless space,
from the light (from the luminous Brahman). The
light, the origin of the year, which is the past, which
is the present, which is all living things, and all ele-
ments, 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 the
1 Sheets or coverings seem more applicable here than mere threads forming the woof and warp; cf. Aufrecht, Indische Studien 1D. 2ts |
* IT read udgitha upasrff, srir upabarhazam. The Atharva text has udgitho ’pasrayaf.
§ 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 respon- sibility for this view, and I see no way of discovering the original reading and the original meaning of these sentences.
I Adhyaya, 7. 279
senses are Tyam. Therefore by that name Sat-
tya (true) is called all this whatever there is. All
this thou art.’
7. This is also declared by a verse: ‘ This great
Rishi, whose belly is the Yagus, the head the Saman,
the form the /z£, is to be known as being imperish-
able, as being Brahman.’
Brahman says to him: ‘How dost thou obtain
my male names?’ He should answer: ‘ By breath
(prazah).’
Brahman asks: ‘How my female names?’ He should answer: ‘ By speech (va&).’
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 (prag‘ia) 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*
' It sprang from water and the other elements. Comm. Pro- fessor Weber proposes to translate 4pah by Erlangungen, acquisi- tions, with reference to apnoshi, ‘how dost thou acquire my names?’ in what precedes.
2 Who knows the conditioned and mythological form of Brah- man as here described, sitting on the couch.
280 K AUSHITAKI-UPANISHAD.
Sreconp ADHYAYA.
1. Praza (breath)! is Brahman, thus says Kau-
shitaki. 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!’ 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 for-
merly 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. Praza (breath) is Brahman, thus says Paingya. And in that praza, which is Brahman, the eye
‘In the first chapter it was said, ‘He approaches the couch Amitaugas, that is pravza, 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 prama, the living spirit, taken for a time as Brahman, or the last cause of everything.’
Ii Adhyaya, 3. 281
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 3, strewn the sacred grass, and sprinkled
water. Let him say: ‘The deity called Speech is