' This carries on the explanation of the four feet of Brahman. as first mentioned in III, 18, 1. Each foot or quarter of Brahman is represented as fourfold, and the knowledge of these sixteen parts is called the Shodasakalavidya.
Iv Prapathaka, 6 Khanda, I. 61
He drove them out and said to himself, ‘ I shall not
return unless I bring back a thousand.’ He dwelt a
number of years (in the forest), and when the cows
had become a thousand,
FirtH KHANDA.
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 quar-
ter, 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 Prakasavat, 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.
SixtH Kuawna.
1. ‘Agni will declare to you another foot of Brahman.’
(After these words of the bull), Satyakama, on
the morrow, drove the cows (towards 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.
62 KHANDOGYA-UPANISHAD.
2. Then Agni (the fire) said to him : ‘Satyakama! ’ He replied: ‘Sir.’
3. Agni said: ‘Friend, I will declare unto you one 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.
1. ‘A Hamesa (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 Hassa 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).
Iv Prapathaka, 8 Khanda, 3. 63
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.
1. ‘A diver-bird (Madgu, meant for Pravza) 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 be-
hind 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.’
64 KHANDOGYA-UPANISHAD.
NinTH KHANDA.
1. Thus he reached the house of his teacher.
The teacher said to him: ‘Satyakama. He re-
plied sc’ Sines
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
(AZarya), leads to real good.’ Then he taught him
the same knowledge. Nothing was left out, yea,
nothing was left out.
TENTH KuHanpa 3,
1. Upakosala Kamalayana dwelt as a Brahma-
karin (religious student) in the house of Satyakama
Gabéla. 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 tL lame
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.
* It would have been a great offence if Satyakama had accepted instruction from any man, except his recognised teacher.
* The text should be, bhagavams ty eva me kame brfiydt (me kame = mamekkhayam).
* The Upakosala-vidya teaches first Brahman as the cause, and then in its various forms, and is therefore called atmavidy* and agnividy a.
Iv Prapathaka, Ii Khanda, I. 65
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.’
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 Kuawpa.
1. After that the Garhapatya fire* taught him: ‘Earth, fire, food, and the sun (these are my forms, or
1T do not understand, he mean§, 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 arid Kha is therefore the sentient ether in the heart, and that is Brahman, while Prama, 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 praza is connected. Comm.
« The household altar.
66 KHANDOGYA-UPANISHAD.
forms of Brahman). The person that is seen in the sun, I am he, I am he indeed}.
destroys sin, obtains the world (of Agni Garha-
patya), 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.’
TweLFtH KHANDA.
1. Then the Anvaharya 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.
destroys sin, obtains the world (of Agni Anva-
harya), 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.’
3 THIRTEENTH KHANDA.
1. Then the Ahavantya3 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.
Iv Prapathaka, 15 Khanda, I. 67
destroys sin, obtains the world (of Agni Ahava-
niya), 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.’
FIFTEENTH 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. rie
68 KHANDOGYA-UPANISHAD.
butter or water on him, it runs away on both sides 3.
2. ‘They call him Samyadvama, for all blessings
(vima) go towards him (samyanti). All blessings
go towards him who knows this.
3. ‘He is also VAmani, for he leads (nayati) all
blessings (viama). He leads all blessings who
knows this.
4. ‘He is also Bhamani, for he shines (bhati)
in all worlds. He who knows this, shines in ail
worlds.
5. ‘Now (if one who knows this, dies), whether
people perform obsequies for him or no, he goes
to livht (arfis)*, 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, vea, they do not return.
SIXTEENTH KHAwDA 3.
1. Verily, he who purifies (Vayu) is the sacrifice, for he (the air) moving along, purifies everything.
1 It does so in the eye, and likewise with the person in the eye, who is not affected by anything. Cf. Kh. Up. IV, 14, 3.
* The commentator takes light, day, &c. as persons, or devatas. Cf. Kh. Up. V, ro, 1.
° If any mistakes happen during the performance of a sacri- fice, as described before, they are remedied by certain interjectiona]
Iv Prapathaka, 16 Khanda, 5. 69
Because moving along he purifies everything, there-
fore 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 Hotvz, Adhvaryu, and Udgatrz
priests perform the other by words. When the
Brahman priest, after the Prataranuvaka ceremony
has begun, but before the recitation of the Paridha-
niya 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 Paridha-
niya 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. Asaman 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.