THIRTEENTH KHANDA},
1. For that heart there are five gates belonging
to the Devas (the senses). The eastern gate is the
Praza (up-breathing), that is the eye, that is Aditya
(the sun). Let a man meditate on that as brightness
_ (glory of countenance) and health. He who knows
' this, becomes bright and healthy.
2. The southern gate is the Vyana (back-
breathing), that is the ear, that is the moon. Let
a man meditate on that as happiness and fame.
He who knows this, becomes happy and famous.
3. The western gate is the Apdna (down-
breathing), that is speech, that is Agni (fire). Let
a man meditate on that as glory of countenance
and health. He who knows this, becomes glorious
and healthy.
4. The northern gate is the Sam4na (on-
breathing), that is mind, that is Parganya (rain).
Let a man meditate on that as celebrity and beauty.
? The meditation on the five gates and the five gate-keepers of the heart is meant to be subservient to the meditation on Brahman, as the ether in the heart, which, as it is said at the end, is actually seen and heard by the senses as being within the heart.
Iii Prapathaka, I3 Khanda, 8. 47
He who knows this, becomes celebrated and beau- tiful.
5. The upper gate is the Udana (out-breathing),
that is air, that is ether. Let a man meditate on
that as strength and greatness. He who knows
this, becomes strong and great.
6. These are the five men of Brahman, the door-
keepers of the Svarga (heaven) world. He who
knows these five men of Brahman, the door-keepers
of the Svarga world, in his family a strong son is
born. He who thus knows these five men of
Brahman, as the door-keepers of the Svarga world,
enters himself the Svarga world.
7. Now that light which shines above this
heaven, higher than all, higher than everything,
in the highest world, beyond which there are no
other worlds, that is the same light which is
within man. And of this we have this visible
proof?:
8. Namely, when we thus perceive by touch the
warmth here in the body*. And of it we have this
audible proof: Namely, when we thus, after stopping
our ears, listen to what is like the rolling of a car-
riage, or the bellowing of an ox, or the sound of a
burning fire * (within the ears). Let a man meditate
on this as the (Brahman) which is seen and heard.
1 The presence of Brahman in the heart of man is not to rest on the testimony of revelation only, but is here to be established by the evidence of the senses. Childish as the argument may seem to us, it shows at all events how intently the old Brahmans thought on the problem of the evidence of the invisible.
* That warmth must come from something, just as smoke comes from fire, and this something is supposed to be Brahman in the heart.
8 Cf, Ait. Ar, III, 2, 4, 11-13.
48 KHANDOGYA-UPANISHAD.
He who knows this, becomes conspicuous and cele- brated, yea, he becomes celebrated.
FourTEENTH KHANDA.
1. All this is Brahman (n.) Let a man medi-
tate on that (visible world) as beginning, ending,
and breathing! in it (the Brahman).
Now man is a creature of will. According to
what his will is in this world, so will he be when he
has departed this life. Let him therefore have this
will and belief:
2. The intelligent, whose body is spirit, whose
form is light, whose thoughts are true, whose nature
is like ether (omnipresent and invisible), from whom
all works, all desires, all sweet odours and tastes
proceed; he who embraces all this, who never
speaks, and is never surprised,
3. He is my self within the heart, smaller than a
corn of rice, smaller than a corn of barley, smaller
than a mustard seed, smaller than a canary seed or the .
kernel of a canary seed. Healso is my self within the
heart, greater than the earth, greater than the sky,
greater than heaven, greater than all these worlds.
4. He from whom all works, all desires, all sweet
odours and tastes proceed, who embraces all this,
who never speaks and who is never surprised, he,
my self within the heart, is that Brahman (n.) When
I shall have departed from hence, I shall obtain him
(that Self). He who has this faith? has no doubt:
thus said Sazdiiya*, yea, thus he said.
1 Galan is explained by ga, born, la, absorbed, and an, breathing. It is an artificial term, but fully recognised by the Vedanta school, and always explained in this manner.
2 Or he who has faith and no doubt, will obtain this.
* This chapter is frequently quoted as the Sandilya-vidy4, Vedantasara, init; Vedants-sfitra Hl, 3, 31.
Iii Prapathaka, I5 Khanda, 5. 49
FIFTEENTH KuHawpa}.
1. The chest which has the sky for its circum-
ference and the earth for its bottom, does not
decay, for the quarters are its sides, and heaven
its lid above: That chest is a treasury, and all
things are within it.
2. Its eastern quarter is called Guhd, its southern
Saham4na, its western RAgiii, its northern Subhita ”.
The child of those quarters is Vayu, the air, and
he who knows that the air is indeed the child of
the quarters, never weeps for his sons. ‘I know the
wind to be the child of the quarters, may I never
weep for my sons.’
3. ‘I turn to the imperishable chest with such
and such and such®*.’ ‘I turn to the Prawa (life)
with such and such and such.’ ‘I turn to Bhds
with such and such and such.’ ‘I turn to Bhuvas
with such and such and such. ‘I turn to Svah
with such and such and such.’
4. ‘When I said, I turn to Prdwa, then Prava means all whatever exists here—to that I turn.’
5- ‘When I said, I turn to Bhd&s, what I said is, I:turn to the earth, the sky, and heaven.’
' The object of this section, the Kosavigfiana, is to show how the promise made in III, 13, 6, ‘that a strong son should be born in a man’s family,’ is to be fulfilled.
* These names are explained by the commentator as follows: Because people offer libations (guhvati), turning to the east, therefore it is called Guha. Because evil doers suffer (sahante) in the town of Yama, which is in the south, therefore it is called Saham4ana. The western quarter is called Ragiii, either because it is sacred to king Varuza (raégan), or on account of the red colour (raga) of the twilight. The north is called Subhita, because wealthy beings (bhfitimat), like Kuvera &c., reside there.
* Here the names of the sons are to be pronounced.
50 KHANDOGYA-UPANISHAD.
6. ‘When I said, I turn to Bhuva4, what I said is, I turn to Agni (fire), Vayu (air), Aditya (sun).’
7. ‘When I said, I turn to Sva%, what I said is,
I turn to the Azg-veda, Yagur-veda, and Sama-veda.
That is what I said, yea, that is what I said.’
SIXTEENTH KHaAwpA},
1. Man is sacrifice. His (first) twenty-four years
are the morning-libation. The Gayatri has twenty-
four syllables, the morning-libation is offered with
Gayatri hymns. The Vasus are connected with
that part of the sacrifice. The Pradmwas (the five
senses) are the Vasus, for they make all this to
abide (vdsayanti).
2. If anything ails him in that (early) age, let him
say: ‘ Ye Prazas, ye Vasus, extend this my morning-
libation unto the midday-libation, that I, the sacrificer,
may not perish in the midst of the Prdzas or Vasus.’
Thus he recovers from his illness, and becomes whole.
3. The next forty-four years are the midday-
libation. The Trish¢ubh has forty-four syllables,
the midday-libation is offered with Trish¢ubh hymns.
The Rudras are connected with that part of it.
The Prazas are the Rudras, for they make all
this to cry (rodayanti).
4. If anything ails him in that (second) age, let
him say: ‘Ye Pramas, ye- Rudras, extend this my
midday-libation unto the third libation, that I, the
sacrificer, may not perish in the midst of the
Prazas or Rudras.’ Thus he recovers from his ill-
ness, and becomes whole.
5. The next forty-eight years are the third
* The object of this Khazda is to show how to obtain long life, as promised before.
Iii Prapathaka, 17 Khanda, 5. 51
libation. The Gagatt has forty-eight syllables, the
third libation is offered with Gagati hymns. The
Adityas are connected with that part of it. The
Prawas are the Adityas, for they take up all this
(Adadate).
6. If anything ails him in that (third) age, let him
say: ‘Ye Pramas, ye Adityas, extend this my third
libation unto the full age, that I, the sacrificer, may
not perish in the midst of the Prazas or Adityas.’
Thus he recovers from his illness, and becomes whole.
7. Mahidésa Aitareya (the son of Itara), who
knew this, said (addressing a disease): ‘Why dost
thou afflict me, as I shall not die by it?’ He lived
a hundred and sixteen years (i.e. 24+44+ 48). He,
too, who knows this lives on to a hundred and six-
teen years.
SEVENTEENTH KHANDA},
1. When a man (who is the sacrificer) hungers,
thirsts, and abstains from pleasures, that is the
Diksha (initiatory rite).
2. When a man eats, drinks, and enjoys pleasures,
he does it with the Upasadas (the sacrificial days on
which the sacrificer is allowed to partake of food).
3. When a man laughs, eats, and delights him-
self, he does it with the Stuta-sastras (hymns sung
and recited'at the sacrifices).
4. Penance, liberality, righteousness, kindness,
truthfulness, these form his Dakshizds (gifts be-
stowed on priests, &c.).
5- Therefore when they say, ‘There will be a
* Here we have a representation of the sacrifice as performed without any ceremonial, and as it is often represented when perfoimed in thought only by a man living in the forest.
52 KHANDOGYA-UPANISHAD.
birth,’ and ‘there has been a birth’ (words used at
the Soma-sacrifice, and really meaning, ‘He will
pour out the Soma-juice,’ and ‘he has poured out
the Soma-juice’), that is his new birth. His death
is the Avabhvztha ceremony (when the sacrificial
vessels are carried away to be cleansed).
6. Ghora Angirasa, after having communicated
this (view of the sacrifice) to Kzzshva, the son of
Devaki'—and he never thirsted again (after other
knowledge)—said: ‘Let a man, when his end ap-
1 The curious coincidence between Krzshua Devaktputra, here mentioned as a pupil of Ghora Angirasa, and the famous Krzshaa, the son of Devak?, was first pointed out by Colebrooke, Miscell. Essays, II, 177. Whether it is more than a coincidence, is difficult to say. Certainly we can build no other conclusions on it than those indicated by Colebrooke, that new fables may have been constructed elevating this personage to the rank of a god. We know absolutely nothing of the old Krzshna Devakiputra except his having been a pupil of Ghora Angirasa, nor does there seem to have been any attempt made by later Brahmans to connect their divine Krishva, the son of Vasudeva, with the Kreshza Devakiputra of our Upanishad. This is all the more remarkable because the author of the Sazdilya-sftras, for instance, who is very anxious to find a srauta authority for the worship of Krzshna Vasudeva as the supreme deity, had to be satisfied with quoting such modern compilations as the Narayanopanishad, Atharvasiras, VI, 9, brahmamyo devakiputro brahmazyo madhusfdanah (see Sandilya-sitras, ed. Ballantyne, p. 36, translated by Cowell, p. 51), without venturing to refer to the Krishva Devakiputra of the Khandogya-upanishad. The occurrence of such names as Krzshaa, Vasudeva, Madhusfidana stamps Upanishads, like the Atmabodha- upanishad, as modern (Colebrooke, Essays, I, 101), and the same remark applies, as Weber has shown, to the Gopdlatapant-upani- shad (Bibliotheca Indica, No. 183), where we actually find such names as Srikrzshva Govinda, Gopiganavallabha, Devaky4m gata (p. 38), &c. Professor Weber has treated these question’ very fully, but it is not quite clear to me whether he wishes to go beyond Colebrooke and to admit more than a similarity of name between the pupil of Ghora Angirasa and the friend of the Gopis.
IIt PRAPATHAKA, 18 KHANDA, 2. 53
proaches, take refuge with this Triad}: “ Thou art
the imperishable,” “Thou art the unchangeable,”
“Thou art the edge of Praza.”’ On this subject
there are two Azk verses (Rig-veda VIII, 6, 30) :—
7. ‘Then they see (within themselves) the ever-
present light of the old seed (of the world, the Sat),
the highest, which is lighted in the brilliant (Brah-
man). Rig-veda I, 50, 10 :—
‘Perceiving above the darkness (of ignorance)
the higher light (in the sun), as the higher light
within the heart, the bright source (of light and
life) among the gods, we have reached the highest
light, yea, the highest light®’
EIGHTEENTH KHANDA 3,
1. Let a man meditate on mind as Brahman (n.),
this is said with reference to the body. Let a
man meditate on the ether as Brahman (n.), this is
said with reference to the Devas. Thus both the
meditation which has reference to the body, and the
meditation which has reference to the Devas, has
been taught.