? Uktha, hymn, is artificially derived from ut-thapayati, to raise up, and hence uktha, hymn, is to be meditated on as praza, breath, which likewise raises up the body. See Ait. Ar. Il, 1, 15.
* He is absorbed in pravza. Or should it be pramahk as nominative ?
296 KAUSHITAKI-UPANISHAD.
forms, the ear with all sounds, the mind with all
thoughts. And when he departs from this body, he
departs together with all these’.
4. Speech gives up to him (who is absorbed in
praza) all names, so that by speech he obtains all
names. The nose gives up to him all odours, so
that by scent he obtains all odours. The eye gives
up to him all forms, so that by the eye he obtains
all forms, The ear gives up to him all sounds, so
that by the ear he obtains all sounds. The mind
gives up to him all thoughts, so that by the mind he
obtains all thoughts. This is the complete absorp-
tion in praza. And what is praza is pragiia (self-
consciousness), what is pragiia (self-consciousness) is
praza. For together do these two live in the body,
and together do they depart.
Now we shall explain how all things become one in that pragiia (self-consciousness).
5. Speech is one portion taken out? of pragtia
(self-conscious knowledge), the word is its object,
placed outside. The nose is one portion taken out
of it, the odour is its object, placed outside. The
eye ts one portion taken out of it, the form is its
object, placed outside. The ear is one portion taken
out of it, the sound is its object, placed outside. The
tongue is one portion taken out of it, the taste of
food is its object, placed outside. The two hands
? According to another reading we might translate, ‘Speech takes away all names from that body; and prama, in which speech is absorbed, thus obtains all names.’
? I read udfi/zam or udfidkam, instead of adfidkam, explained by the commentator as adfiduhat. Professor Cowell translates, ‘Speech verily milked one portion thereof,’ which may have been the original purport of the writer.
Iii Adhyaya, 7. 207
are one portion taken out of it, their action is their
object, placed outside. The body is one portion
taken out of it, its pleasure and pain are its
object, placed outside. The organ is one portion
taken out of it, happiness, joy, and offspring are its
object, placed outside. The two feet are one portion
taken out of it, movements are their object, placed
outside. Mind is one portion taken out of it, thoughts
and desires are its object, placed outside.
6. Having by pragiid (self-conscious knowledge)
taken possession of speech, he obtains by speech all
words. Having by pragfia taken possession of the
nose, he obtains all odours. Having by pragia
taken possession of the eye, he obtains all forms.
Having by pragiia taken possession of the ear, he
obtains all sounds. Having by pragia taken posses-
sion of the tongue, he obtains all tastes of food.
Having by pragi#a taken possession of the two
hands, he obtains all actions. Having by pragfia
taken possession of the body, he obtains pleasure
and pain. Having by pragiia taken possession of
the organ, he obtains happiness, joy, and offspring.
Having by pragfid taken possession of the two feet,
he obtains all movements. Having by pragiia taken
possession of mind, he obtains all thoughts.
7. For without pragia (self-consciousness) speech does not make known (to the self) any word’. ‘My
1 Professor Cowell has translated a passage from the com- mentary which is interesting as showing that its author and the author of the Upanishad too had a clear conception of the correlative nature of knowledge. ‘The organ of sense,’ he says, ‘cannot exist without pragfia (self-consciousness), nor the objects of sense be obtained without the organ, therefore—on the princi- ple, that when one thing cannot exist without another, that thing is said to be identical with the other—as the cloth, for instance, being
298 KAUSHITAKI-UPANISHAD.
mind was absent,’ he says, ‘I did not perceive that
word.’ Without pragiid the nose does not make
known any odour. ‘My mind was absent, he says,
‘I did not perceive that odour. Without pragfia
the eye does not make known any form. ‘My mind
was absent,’ he says, ‘I did not perceive that form.’
Without pragiiaé the ear does not make known any
sound. ‘My mind was absent,’ he says, ‘I did not
perceive that sound.’ Without pragiia the tongue
does not make known any taste. ‘My mind was
absent, he says, ‘I did not perceive that taste.’
Without pragfiad the two hands do not make known
any act. ‘Our mind was absent,’ they say, ‘we did
not perceive any act.’ Without pragfid the body
does not make known pleasure or pain. ‘My mind
was.absent, he says, ‘I did not perceive that
pleasure or pain.’ Without pragiia the organ does
not make known happiness, joy, or offspring. ‘My
mind was absent, he says, ‘I did not perceive that
happiness, joy, or offspring.’ Without pragiia the
two feet do not make known any movement. ‘Our
mind was absent,’ they say, ‘we did not perceive
that movement.’ Without pragfiad no thought suc-
ceeds, nothing can be known that is to be known.
8. Let no man try to find out what speech is, let
him know the speaker. Let no man try to find out
what odour is, let him know him who smells. Let no
man try to find out what form is, let him know the
seer. Let no man try to find out what sound is let
never perceived without the threads, is identical with them, or the (false perception of) silver being never found without the mother of pearl is identical with it, so the objects of sense being never found without the organs are identical with them, and the organs being never found without pragfa (self-consciousness) are identical with it.
Iii Adhyaya, 8. 299
him know the hearer. Let no man try to find out
the tastes of food, lét him know the knower of
tastes. Let no man try to find out what action is,
let him know the agent. Let no man try to find
out what pleasure and pain are, let him know the
knower of pleasure and pain. Let no man try to
find out what happiness, joy, and offspring are, let
him know the knower of happiness, joy, and offspring.
Let no man try to find out what movement is, let him
know the mover. Let no man try to find out what
mind is, let him know the thinker. These ten objects
(what is spoken, smelled, seen, &c.) have refer-
ence to pragiid (self-consciousness), the ten subjects
(speech, the senses, mind) have reference to objects.
If there were no objects, there would be no subjects;
and if there were no subjects, there would be no
objects. For on either side alone nothing could be
achieved. But that (the self of pragfa, conscious-
ness, and prdvza, life) is not many, (but one.) For as
in a car the circumference of a wheel is placed on
the spokes, and the spokes on the nave, thus are
these objects (circumference) placed on the subjects
(spokes), and the subjects on the prava. And that
praza (breath, the living and breathing power) in-
deed is the self of pragfia (the self-conscious self),
blessed, imperishable, immortal. He does not in-
crease by a good action, nor decrease by a bad
action. For he (the self of praza and pragfiia) makes
him, whom he wishes to lead up from these worlds,
do a good deed; and the same makes him, whom
he wishes to lead down from these worlds, do a bad
deed}. And he is the guardian of the world, he ts
' The other text says, ‘whom he wishes to draw after him; and whom he wishes to draw away from these worlds.’ Ramatirtha, in
300 K AUSHITAKI-UPANISHAD.
the king of the world, he is the lord of the universe,—
and he is my (Indra’s) self, thus let it be known,
yea, thus let it be known!
FourtH ApHYAYA}?.
1. There was formerly Gargya Balaki*, famous as
a man of great reading; for it was said of him that
he lived among the Usinaras, among the Satvat-
Matsyas, the Kuru-Pafi#alas, the Kasi-Videhas *.
Having gone to Ag@tasatru, (the king) of Kasi, he
said to him: ‘Shall I tell you Brahman?’ Agata-
satru said to him: ‘We give a thousand (cows) for
that speech (of yours), for verily all people run away,
saying, “ Ganaka (the king of Mithila) is our father
(patron).”’
2.4 BRIHAD-ARANYAKA- —_ KAUSHITAKI-BRAHMANA-
UPANISHAD. UPANISHAD.
i. Aditye purushad. Capa io
atish¢#az sarvesham brzhat pazdaravasa
his commentary on the Mait. Up. 3, 2, quotes the text as translated above.
" Praza, breath of life, has been explained in the preceding chapter. But this praza is not yet the highest point that has to be reached. Praza, life, even as united with pragha, consciousness, is Only a covering of something else, viz. the Self, and this Highest Self has now to be explained.
* The same story is told in the Brzhad-daramyaka II, 1 seq., but with important variations.
* I take iti to depend on samspash/a, and read satvanmatsyeshu, though the commentary seems to have read so ’vasan, or sa vasan for savasan. See Introduction, p. Ixxvii.
* The second paragraph forms a kind of table of contents for the discussion which is to follow. I have given instead a fuller table of contents, taken from the Brzhad-aramyaka II, as compared with the Kaushitaki-upanishad in its two texts. The variations of text A are given in small letters. In text B, the table of contents is given at the end of the discussion, in § 18.
Iv Adhyaya, 2. 301
bhitanadm mdardha raga.
ul. Aandre purushaz.
brzhat pazdaravasah
somo ragé. (Na-
syannam_ kshiyate,
is the reward.)
Vidyuti purushad.
tegasvi.
iil.
Akase purushah.
pairzam apravarti.
iv.
. Vayau purushad.
indro vaikusz¢ho ’pa- ragita senda.
Agnau purushad.
vishasahi.
Apsu purushad.
pratiripa.
Vi.
Vil.
viii. Adarse purushad, rokishzuh.
ix. Yantam paskak khab- dah.
asuh.
il.
lil.
itiP
iv.
Vi.
Vii.
Vill.
viii?.
. Stanayitnau
(pdnduravdsd) atish-
thah sarvesham
bhadtandm mardha.
Aandramasi.
somo raga, annasya-
tma. Only annasydtmi.
Id. tegasy atma. sydtmd.
satya-
puru- shah.
sabdasyatma.
Id. (5)
pirzam brahma.
apravarti
apravritti.
Id.
Id.
Id.
Id.
namnasyatma
dtmd.
Id.
pratirdpad.
pratisrutkayam pu-
rushak. (9)
dvitiyo ’napagak. a- suh.
Yak sabdad purus-
hamanvetl. (10) sabde.
Id. mrityuh.
teyasa
202 KAUSHITAKI-UPANISHAD.
)
x. Dikshu purushad. x: Deest.
dvitiyo ’napagad.
xi. Ahayamayak puru- x. KhayApurushad. (8)
shah. khdydydm.
mrztyud, Id. dvittyo ’napagah.
xii. Atmani purushad. xi. SariraZ — purushaZ,
Aatmanvi. (12) sarire purushah.
pragdpatiz.
xil. Yak pragfia atma,
yenaitat suptad
svapnaya £arati.
Yamo raga (Ir) puru-
shah = svapnayd __karati
yamo raga.
xill. Dakshize ‘kshan pu-
rushad.
namna (vdka) atma,
agner 4tma, gyoti-
sha atma.
xiv. Savye ‘kshan puru-
shaf.
satyasyAtma, vidyuta
Atma, tegasa atma.
3. Balaki said: ‘The person that is in the sun, on him I meditate (as Brahman).
Agatasatru said to him: ‘No, no! do not chal-
lenge me (to a disputation) on this’. I meditate on
him who is called great, clad in white raiment, the
supreme, the head of all beings. Whoso meditates
* The king means to say that he knows this already, and that he can mention not only the predicates of the person in the sun thus meditated on as Brahman, but also the rewards of such meditation.
* This is properly a predicate of the moon, and used as such in
the Brzhad-aramyaka-upanishad, in the second paragraph of the dialogue.
Iv Adhyaya, 8. 303
on him thus, becomes supreme, and the head of all beings.’
4. Balaki said: ‘The person that is in the moon, on him I meditate.’
Agatasatru said to him: ‘Do not challenge me on
this. I meditate on him as Soma, the king, the self,
(source) of all food. Whoso meditates on him thus,
becomes the self, (source) of all food.’
5. Balaki said: ‘The person that is in the lightning, on him I meditate.’
Agatasatru said to him: ‘Do not challenge me on
this. I meditate on him as the self in light. Whoso
meditates on him thus, becomes the self in light.’
6. Balaki said: ‘The person that is in the thunder, on him I meditate.’
Agatasatru said to him: ‘Do not challenge me
on this. I meditate on him as the self of sound?.
Whoso meditates on him thus, becomes the self of
sound.’
7. Balaki said: ‘The person that is in the ether, on him I meditate.’
Agatasatru said to him:. ‘Do not challenge me
on this. I meditate on him as the full, quiescent
Brahman. Whoso meditates on him thus, is filled
with offspring and cattle. Neither he himself nor
his offspring dies before the time.’
8. Balaki said: ‘The person that is in the air, on him I meditate.’
Agatasatru said to him: ‘Do not challenge me
on this. I meditate on him as Indra Vaikuz¢ha, as
the unconquerable army. Whoso meditates on him
thus, becomes victorious, unconquerable, conquering
his enemies.’