12. Next follows the Daiva Parimara‘, the dying around of the gods (the absorption of the two
ag & Asvalayana Grvhya-sftras I, 13, 7.
? Widely scattered, everywhere desired. Comm. Professor Cowell proposes unscattered, hoarded, or unconcealed.
* The-original has asme, to us, not asmai, to him.
* Cf. Taitt. Up. III, ro, 4; Ait. Brahm. V, 28; Colebrooke, Miscellaneous Essays (1873), If. p. 39.
Ii Adhyaya, 13. 289
classes of gods, mentioned before, into praza or
Brahman). This Brahman shines forth indeed
when the fire burns, and it dies when it burns not.
Its splendour goes to the sun alone, the life (pravza,
the moving principle) to the air.
This Brahman shines forth indeed when the sun
is seen, and it dies when it is not seen. Its splendour
goes to the moon alone, the life (praza) to the air.
This Brahman shines forth indeed when the moon
is seen, and it dies when it is not seen. Its splen-
dour goes to the lightning alone, its life (praza) to
the air.
This Brahman shines forth indeed when the
lightning flashes, and it dies when it flashes not.
Its splendour goes to the air, and the life (prava)
to the air.
Thus all these deities (i.e. fire, sun, moon, light-
ning), having entered the air, though dead, do not
vanish ; and out of the very air they rise again. So
much with reference to the deities (mythological).
Now then with reference to the body (physiolo-
gical).
13. This Brahman shines forth indeed when one
speaks with speech, and it dies when one does not
speak. His splendour goes to the eye alone, the life
(praza) to breath (prava).
This Brahman shines forth indeed when one sees
with the eye, and it dies when one does not see. Its
splendour goes to the ear alone, the life (prava) to
breath (praza).
This Brahman shines forth indeed when one hears
with the ear, and it dies when one does not hear.
Its splendour goes to the mind alone, the life (prava)
to breath (praza).
290 KAUSH{ITAKI-UPANISHAD.
This Brahman shines forth indeed when one
thinks with the mind, and it dies when one does
not think. Its splendour goes to the breath (prava)
alone, and the life (praza) to breath (prAva).
Thus all these deities (the senses, &c.), having
entered breath or life (praza) alone, though dead, do
not vanish; and out of very breath (praza) they rise
again. And if two mountains, the southern and
northern, were to move forward trying to crush him
who knows this, they would not crush him. But
those who hate him and those whom he hates, they
die around him.
14. Next follows the Nidsreyasadana ? (the accept-
ing of the pre-eminence of prdza (breath or life)
by the other gods). The deities (speech, eye, ear,
mind), contending with each for who was the best,
went out of this body, and the body lay without
breathing, withered, like a log of wood. Then
speech went into it, but speaking by speech, it lay
still. Then the eye went into it, but speaking by
speech, and seeing by the eye, it lay still. Then the
ear went into it, but speaking by speech, seeing by
the eye, hearing by the ear, it lay still. Then mind
went into it, but speaking by speech, seeing by the
eye, hearing by the ear, thinking by the mind, it lay
still. Then breath (prava, life) went into it, and thence
it rose at once. All these deities, having recognised
the pre-eminence in praza, and having comprehended
praza alone as the conscious self (pragfiatman) *, went
out of this body with all these (five different kinds of
’ For other versions of this story see AA. Up. V, 1, note 2; Ait. Ar. Il, 1, 4,9; Brch. Ar. VI, 1, 1-143; and Kaush. Up. III, 3. hi & Kh. Up. VII, 15, note.
Ii Adhyaya, 15. 291
prawa), and resting in the air (knowing that praza
had entered the air), and merged in the ether (Ak4sa),
they went to heaven. And in the same manner he
who knows this, having recognised the pre-eminence
in prava, and having comprehended prama alone as
the conscious self (prag#4tman), goes out of this
body with all these (does no longer believe in
this body), and resting in the air, and merged in
the ether, he goes to heaven, he goes to where those
gods (speech, &c.) are. And having reached this
he, who knows this, becomes immortal with that
immortality which those gods enjoy.
15. Next follows the father’s tradition to the son,
and thus they explain it’. The father, when going
to depart, calls his son, after having strewn the
house with fresh grass, and having laid the sacrificial
fire, and having placed near it a pot of water with a
jug (full of rice), himself covered with a new cloth,
and dressed in white. He places himself above his
son, touching his organs with his own organs, or he
may deliver the tradition to him while he sits before
him. Then he delivers it to him. The father says:
‘Let me place my speech in thee.’ The son says:
‘I take thy speech in me.’ The father says: ‘ Let
me place my scent (praza) in thee.’ The son says:
‘I take thy scent in me. The father says: ‘Let
me place my eye in thee.’ The son says: ‘I take
thy eye in me.’ The father says: ‘Let me place
my ear in thee.’ The son says: ‘I take thy ear in me.’
The father says: ‘Let me place my tastes of food in
thee’ The son says: ‘I take thy tastes of food
in me.’ The father says: ‘Let me place my actions
1 Cf. Brthad-dramyaka I, 5, 17. U2
292 KAUSHITAKI-UPANISHAD.
in thee, The son says: ‘I take thy actions in me.
The father says: ‘Let me place my pleasure and
pain in thee. The son says: ‘I take thy pleasure
and pain in me.’ The father says: ‘Let me place
happiness, joy, and offspring in thee.’ The son says:
‘I take thy happiness, joy, and offspring in me.’ The
father says: ‘Let me place my walking in thee.’
The son says: ‘I take thy walking in me’. The
father says: ‘Let me place my mind in thee.’ The
son says: ‘I take thy mind in me.’ The father says:
‘Let me place my knowledge (praia) in thee.’ The
son says: ‘I take thy knowledge in me.’ But if the
father is very ill, he may say shortly: ‘Let me place
my spirits (pramas) in thee, and the son: ‘I take
thy spirits in me.
Then the son walks round his father keeping his
right side towards him, and goes away. The father
calls after him: ‘May fame, glory of countenance, and
honour always follow thee. Then the other looks
back over his left shoulder, covering himself with his
hand or the hem of his garment, saying: ‘Obtain
the heavenly worlds (svarga) and all desires,’
If the father recovers, let him be under the
authority of his son, or let him wander about (as
an ascetic). But if he departs, then let them
despatch him, as he ought to be despatched, yea,
as he ought to be despatched ?.
1 Another sakha adds here dhiya, the thoughts (active), vigfiata- vyam, their object, and kama, desires.
? I have taken samapayati in the sense of performing the last cuties towards a dead person, though I confess I know of no parallel passage in which samapayati occurs in that sense. Pro- fessor Cowell translates: ‘If he dies, then let them cause the son duly to receive the tradition, as the tradition is to be given.’ The
text itself varies, for the reading presupposed by the commentator is enam (putram) sam4payati, instead of enam samdpayeyud.
Ii] Adhyaya, I. 293
Tuirp ApHyAyYA},
1. Pratardana, forsooth, the son of Divoddsa
(king of Kast), came by means of fighting and
strength to the beloved abode of Indra. Indra said
to him: ‘Pratardana, let me give you a boon to
choose. And Pratardana answered: ‘Do you your-
self choose that boon for me which you deem most
beneficial fora man.’ Indra said to him: ‘ No one
who chooses, chooses for another; choose thyself.’
Then Pratardana replied: ‘Then that boon to
choose is no boon for me.’
Then, however, Indra did not swerve from the
truth, for Indra is truth. Indra said to him: ‘Know
me only; that is what I deem most beneficial for man,
that he should know me. I slew the three-headed
son of Tvashévz; I delivered the Arunmukhas, the
devotées, to the wolves (salavvzka) ; breaking many
treaties, I killed the people of Prahlada in heaven,
the people of Puloma in the sky, the people of K4la-
kafiga on earth?. And not one hair of me was
harmed there. And he who knows me thus, by no
deed of his is his life harmed, not by the murder of
1 The object now is to explain the true Brahma-vidya, while the first and second chapters are only introductory, treating of the worship of the couch (paryankop4sana) and of the worship of praza.
2 This refers to heroic deeds performed by Indra, as represented in the hymns of the Rig-veda. See Rig-veda V, 34, 4, and Sayama’s commentary; Ait. Brahm. VII, 28. Weber, Indische Studien I, 410-418, has tried to discover an original physical meaning in the heroic deeds ascribed to Indra. A curious remark is made by the commentator, who says that the skulls of the Arunmukhas were turned into the thorns of the desert (karira) which remain to this day,—-a very common phase in popular tradition.
294 KAUSHITAKI-UPANISHAD.
his mother, not by the murder of his father, not by
theft, not by the killing of a Brahman. If he is
going to commit a sin, the bloom? does not depart
from his face.’
2. Indra said: ‘I am praza, meditate on me as
the conscious self (pragfidatman), as life, as immor-
tality.. Life is praza, praza is life. Immortality is
praza, prdza is immortality. As long as praza
dwells in this body, so long surely there is life. By
praza he obtains immortality in the other world, by
knowledge true conception. He who meditates on
me as life and immortality, gains his full life in this
world, and obtains in the Svarga world immortality
and indestructibility.’
(Pratardana said): ‘Some maintain here, that the
prazas become one, for (otherwise) no one could at
the same time make known a name by speech, see
a form with the eye, hear a sound with the ear,
think a thought with the mind. After having
become one, the prazas perceive all these together,
one by one. While speech speaks, all pra#as speak
after it. While the eye sees, all prazas see after it.
While the ear hears, all prazas hea: after it. While
the mind thinks, all prazas think after it. While the
praza breathes, all prazas breathe after it.’
‘Thus it is indeed,’ said Indra, ‘but nevertheless there is a pre-eminence among the prAmas *.
3. Man lives deprived of speech, for we see dumb people. Man lives deprived of sight, for we see
' Professor Cowell compares Taittiriya-Samhita III, 1, 1, nasya nitam na haro vyeti.
* Pramas, in the plural, is supposed to stand for the five senses as modifications of breath. It would be better if we could read pramasya niksreyasam. See before, II, r4.
Iii Adhyaya, 3. 295
blind people. Man lives deprived of hearing, for
we see deaf people. Man lives deprived of mind,
for we see infants. Man lives deprived of his arms,
deprived of his legs, for we see it thus. But praza
alone is the conscious self (pragfiatman), and having
laid hold of this body, it makes it rise up. There-
fore it is said, Let man worship it alone as uktha!.
What is prava, that is pragiid (self-consciousness) ;
what is prag‘ia (self-consciousness), that is praza, for
together they (pragiia and prdza) live in this body,
and together they go out of it. Of that, this is the
evidence, this is the understanding. When a man,
being thus asleep, sees no dream whatever, he be-
comes one with that praza alone*. Then speech
goes to him (when he is absorbed in prama) with
all names, the eye with all forms, the ear with all
sounds, the mind with all thoughts. And when
he awakes, then, as from a burning fire sparks
proceed in all directions, thus from that self the
praas (speech, &c.) proceed, each towards its place ;
from the prazas the gods (Agni, &c.), from the gods
the worlds.
Of this, this is the proof, this is the understanding.
When a man is thus sick, going to die, falling ‘into
weakness and faintness, they say: ‘ His thought has
departed, he hears not, he sees not, he speaks not,
he thinks not.’ Then he becomes one with that
praza alone. Then speech goes to him (who is
absorbed in praza) with all names, the eye with all