2. That Brahman (mind) has four feet (quarters).
* Let him recite these three verses.
* Both these verses had to be translated here according to their scholastic interpretation, but they had originally a totally different meaning. Even the text was altered, diva being changed to divi, svah to sve. The first is taken from a hymn addressed to Indra, who after conquering the dark clouds brings back the light of the sun. When he does that, then the people see again, as the poet says, the daily light of the old seed (from which the sun rises) which is lighted in heaven. The other verse belongs to a hymn addressed to the sun. Its simple meaning is: ‘Seeing above the darkness (of the night) the rising light, the Sun, bright among the bright, we came towards the highest light.’
§ This is a further elucidation of AA. Up. III, 14, 2.
54 KHANDOGYA-UPANISHAD.
Speech is one foot, breath is one foot, the eye is one
foot, the ear is one foot—so much with reference to
the body. Then with reference to the gods, Agni
(fire) i is one foot, Vayu (air) is one foot, Aditya (sun)
is one foot, the quarters are one foot. Thus both
the worship which has reference to the body, and
the worship which has reference to the Devas, has
been taught.
3. Speech is indeed the fourth foot of Brahman
That foot shines with Agni (fire) as its light, and
warms. Hewho knows this, shines andwarms through
his celebrity, fame, and glory of countenance.
4. Breath is indeed the fourth foot of Brahman.
That foot shines with Vayu (air) as its light, and
warms. Hewho knows this, shines andwarms through
his celebrity, fame, and glory of countenance.
5. The eye is indeed the fourth foot of Brahman.
That foot shines with Aditya (sun) as its light, and
warms. Hewho knows this,shines andwarms through
his celebrity, fame, and glory of countenance.
6. The ear is indeed the fourth foot of Brahman.
That foot shines with the quarters as its light, and
warms. Hewho knows this, shines and warms through
his celebrity, fame, and glory of countenance.
1. Aditya (the sun’) is Brahman, this is the doc-
trine, and this is the fuller account of it :—
In the beginning this was non-existent’. It be-
' Aditya, or the sun, had before been represented as one of the four feet of Brahman. He is now represented as Brahman, or as to be meditated on as such.
* Not yet existing, not yet developed in form and name, and therefore as if not existing.
Iv Prapathaka, I Khanda, I. 55
came existent, it grew. It turned into an egg’.
The egg lay for the time of a year. The egg
broke open. The two halves were one of silver,
the other of gold.
2 The silver one became this earth, the golden
one the sky, the thick membrane (of the white) the
mountains, the thin membrane (of the yoke) the
mist with the clouds, the small veins the rivers, the
fluid the sea.
3. And what was born from it that was Aditya,
the sun. When he was born shouts of hurrah arose,
and all beings arose, and all things which they de-
sired. Therefore whenever the sun rises and sets,
shouts of hurrah arise, and all beings arise, and all
things which they desire.
4. If any one knowing this meditates on the sun
as Brahman, pleasant shouts will approach him and
will continue, yea, they will continue.
FOURTH PRAPAZAAKA.
First KHANDA?.
1. There lived once upon a time Ganasruti Pau-
trayawa (the great-grandson of Ganasruta), who was
a pious giver, bestowing much wealth upon the
1 Anda instead of anda is explained as a Vedic irregularity. A similar cosmogony is given in Manu’s Law Book, I, 12 seq. See Keligren, Mythus de ovo mundano, Helsingfors, 1849.
* Vayu (air) and Prana (breath) had before been represented as feet of Brahman, as the second pair. Now they are repre- sented as Brahman, and as to be meditated on as such. This is the teaching of Raikva. The language of this chapter is very obscure, and I am not satisfied with the translation.
56 KHANDOGYA-UPANISHAD.
people, and always keeping open house. He built
places of refuge everywhere, wishing that people
should everywhere eat of his food.
2. Once in the night some Hamsas (flamingoes)
flew over his house, and one flamingo said to an-
other: ‘Hey, Bhallaksha, Bhallaksha (short-sighted
friend). The light (glory) of Ganasruti Pautrayaza
has spread like the sky. Do not go near, that it
may not burn thee.’
3. The other answered him: ‘How can you speak
of him, being what he is (a raganya, noble), as if he
were like Raikva with the car? ?’
4. The first replied: ‘ How is it with this Raikva with the car of whom thou speakest ?’
The other answered: ‘As (in a game of dice) all
the lower casts? belong to him who has conquered
with the Kvzta cast, so whatever good deeds other
people perform, belong to that Raikva. He who
knows what he knows, he is thus spoken of by me.’
5. GAnasruti Pautrayava overheard this conversa-
tion, and as soon as he had risen in the morning, he
said to his door-keeper (kshattvz) : ‘Friend, dost thou
speak of (me, as if I were) Raikva with the car ?’
He replied: ‘ How is it with this Raikva with the care
6. The king said: ‘As (in a game of dice), all the
lower casts belong to him who has conquered with
the Krzta cast, so whatever good deeds other people
perform, belong to that Raikva. He who knows
what he knows, he is thus spoken of by me.’
ee ——— — ———— Eee
? Sayugvan is explained as possessed of a car with yoked horses or oxen. Could it have meant originally, ‘ yoke-fellow, equal,’ as in Rig-veda X, 130, 4? Anquetil renders it by ‘semper cum se ipso camelum solutum habens.’
? Instead of adhareyah, we must read adhare ’yAA.
Iv Prapathaka, 2 Khanda, 5. 57
7. The door-keeper went to look for Raikva, but
returned saying, ‘I found him not.’ Then the king
said: ‘Alas! where a Brahmamza should be searched
for (in the solitude of the forest), there go for him.’
8. The door-keeper: came to a man who was
lying beneath a car and scratching his sores}. He
addressed him, and said: ‘Sir, are you Raikva with
the car ?’
He answered: ‘ Here I am.’
Then the door-keeper returned, and said: ‘I have found him.’
1. Then Ganasruti Pautrayaza took six hundred
cows, a necklace, and a carriage with mules, went
to Raikva and said:
2. ‘Raikva, here are six hundred cows, a_neck-
lace, and a carriage with mules; teach me the deity
which you worship.’
3. The other replied: ‘ Fie, necklace and carriage be thine, O Sidra, together with the cows.’
Then Ganasruti Pautrayavza took again a thou-
sand cows, a necklace, a carriage with mules, and his
own daughter, and went to him.
4. He said to him: ‘ Raikva, there are a thou-
sand cows, a necklace, a carriage with mules, this
wife, and this village in which thou dwellest. Sir,
teach me!’
5. He, opening her mouth’, said: ‘You have
1 It is curious that in a hymn of the Atharva-veda (V, 22, 5, 8) takman, apparently a disease of the skin, is relegated to the Maha- vrishas, where Raikva dwelt. Roth, Zur Literatur des Veda, p. 36.
* To find out her age. The commentator translates, ‘ Raikva, knowing her mouth to be the door of knowledge, i.e. knowing that for her he might impart his knowledge to Ganasruti, and that
58 KHANDOGYA-UPANISHAD.
brought these (cows and other presents), O Sidra, but only by that mouth did you make me speak.’
These are the Raikva-parza villages in the country
of the Mahavrzshas (mahdpuzyas) where Raikva
dwelt under him’. And he said to him:
Tuirp Kuawpa.
1. ‘Air (vAyu) is indeed the end of all For
when fire goes out, it goes into air. When the sun
goes down, it goes into air. When the moon goes
down, it goes into air.
2. ‘When water dries up, it goes into air. Air
indeed consumes them all. So much with reference
to the Devas.
3. ‘Now with reference to the body. Breath
(praza) is indeed the end of all. When a man sleeps,
speech goes into breath, so do sight, hearing, and
mind, Breath indeed consumes them all.
4. ‘ These are the two ends, air among the Devas, breath among the senses (pra74z).’
5. Once while Saunaka KApeya and Abhipra-
tarin Kakshaseni were being waited on at their
meal, a religious student begged of them. They
gave him nothing.
6. He said: ‘One god—who is he ?—swallowed the four great ones*, he, the guardian of the world.
Ganasruti by bringing such rich gifts had become a proper receiver of knowledge, consented to do what he had before refused.’
+ The commentator supplies adat, the king gave the villages to him.
? Samvarga, absorption, whence samvargavidya, not samsarga. It is explained by samvargana, samgrahava, and samgrasana, in the text itself by adana, eating.
* This must refer to Vayu and Prava swallowing the four, as explained in IV, 3, 2, and IV, 3, 3. The commentator explains
Iv Prapathaka, 3 Khanda, 8. 59
O Kapeya, mortals see him not, O Abhipratérin,
though he dwells in many places. He to whom this
food belongs, to him it has not been given 1.’
7- Saunaka KApeya, pondering on that speech,
went to the student and said: ‘ He is the self of the
Devas, the creator of all beings, with golden tusks,
the eater, not without intelligence. His greatness
is said to be great indeed, because, without being
eaten, he eats even what is not food?. Thus dowe,
O BrahmaAarin, meditate on that Being.’ Then he
said : ‘ Give him food.’
8. They gave him food. Now these five (the
eater Vayu (air), and his food, Agni (fire), Aditya
(sun), Aandramas (moon), Ap (water)) and the
other five (the eater Praza (breath), and his food,
speech, sight, hearing, mind) make ten, and that
is the Krzta (the highest *) cast (representing the
ten, the eaters and the food). Therefore in all
quarters those ten are food (and) Kvzta (the highest
cast). These are again the Virag‘ (of ten syllables)
it by Pragapati, who is sometimes called Ka. In one sense it would be Brahman, as represented by Vayu and Praza.
1 The food which you have refused to me, you have really refused to Brahman.
* Saunaka wishes the student to understand that though ‘ mortals see him not,’ he sees and knows him, viz. the god who, as Vayu, swallows all the gods, but produces them again, and who, as praza, swallows during sleep all senses, but produces them again at the time of waking.
* The words are obscure, and the commentator does not throw much light on them. He explains, however, the four casts of the dice, the Krizta=4, the Tretd=3, the Dvapara=2, the Kali=1, making together 10, the Krita cast absorbing the other casts, and thus counting ten.
* Virdg, name of a metre of ten syllables, and also a name of food. One expects, ‘ which is the food and eats the food.’
60 KHANDOGYA-UPANISHAD.
which eats the food. Through this all this becomes
seen. He who knows this sees all this and becomes an
eater of food, yea, he becomes an eater of food.
FourtH KHAwpa !.
1. Satyakama, the son of Gab4ala, addressed his
mother and said: ‘I wish to become a Brahmaéarin
(religious student), mother. Of what family am I?’
2. She said to him: ‘I do not know, my child,
of what family thou art. In my youth when I had
to move about much as a servant (waiting on the
guests in my father’s house), I conceived thee. I do
not know of what family thou art. I am Gabala by
name, thou art Satyakama (Philalethes). Say that
thou art SatyakAma GAbéla.’
3. He going to Gautama Haridrumata said to
him, ‘I wish to become a Brahmaéarin with you,
Sir. May I come to you, Sir?’
4. He said to him: ‘ Of what family are you, my
friend?’ He replied: ‘1 do not know, Sir, of what
family I am. I asked my mother, and she answered :
“In my youth when I had to move about much as
a servant, I conceived thee. I do not know of what
family thou art. I am Gabdala by name, thou art
Satyakama,” I am therefore Satyakama GAbila, Sir.’
5- He said to him: ‘No one but a true Brah-
maza would thus speak out. Go and fetch fuel,
friend, I shall initiate you. You have not swerved
from the truth.’
Having initiated him, he chose four hundred lean and weak cows, and said: ‘ Tend these, friend.’