KAUṢĪTAKI-BRᾹHMṆA UPANIṢAD

Translation by Dr. Radhakrishnan

Presentation by Veeraswamy Krishnaraj

KAUṢĪTAKI-BRᾹHMṆA UPANIṢAD

Kauṣītaki-brāhmaṇa Upaniṣad ,also called Kauṣītakī Upaniṣad does not form a part of the Kauṣītaki brāhmaṇa of thirty chapters which has come down to us and the name can be accounted for by treating the Āraṇyaka of which it forms a part as itself included in the Brāhmaṇa literature of the Ṛg Veda. Saṁkara refers to it in several places in his commentary on the Brahmā Sūtra and Sarṁkarānanda has commented on it. There are various recensions of the text and the version adopted in Saṁkarānanda's Dīpika is followed in this work. The Upaniṣad has four chapters. Dr. S. K. Belvalkar has edited the text and given an English translation of the first chapter of this Upaniṣad.

Brāhmaṇas also deal with Vedānta and so sometimes include Upaniṣads.

1.1. Citra Gāṅgyāyani, verily, wishing to perform a sacrifice chose Ᾱruṇi. He, then, sent his son Śvetaketu saying, 'you perform the sacrifice.' When he had arrived, he asked of him, O son of Gautama, is there a hidden place in the world in which you will place me? Or is there another way and will you place me in its world? Then he said, 'I know not this. However, let me ask the teacher.' Having approached his father, he asked, 'thus has he asked me, how shall I answer? Then he said, 'I, too, know not this. Let us learn the study of the Veda at his residence and obtain what others give to us. Come, let us both go, 'Then with fuel in hand, he returned to Citra Gāṅgyāyani and said, 'May I come near to you (as a pupil). To him, then, he said, 'you are worthy of the knowledge or Brahmān, O Gautama, for you have not gone into conceit. Come, I will make you understand' (clearly).

The reference is to the two ways deva-yāna and pitṛ-yāna. Those who travel by the former do not return to a new life on earth but attain liberation by gaining a true knowledge of Brahmān; those who travel by the latter to the world of the fathers return to earth to be born again and again. In the notes on this Upaniṣad references are to Saṁkarānanda’s Dīpika.

1.2. Then he said, those who, verily, depart from this world, they all, in truth, go to the moon. In the earlier (bright) half, it (the moon) thrives on their breathing spirits, in the latter (dark) half, it causes them to be born (again). The moon, verily, is the door of the world of heaven. Whoever answers it (properly), him it sets free (to go to the higher worlds). But whoever answers it not, him having become rain, it rains down here. Either as a worm, or as an insect or as a fish or as a bird, or as a lion, or as a boar, or as a snake, or as a tiger, or as a person or as some other in this or that condition he is born again according to his deeds, according to his knowledge; when he comes thither, he asks him; who are you? He should answer. From the far-shining, O ye Seasons, the seed was gathered, produced from the fifteen-fold from the home of the fathers (the ancestors) sent me in a man as an agent and with a man as an agent, placed me in a mother.¹ So was I born, being born in the twelfth or thirteenth month united to a father of twelve or thirteen months; for the knowledge of this was I, for the knowledge of the opposite of this. Therefore, O ye seasons, bring me on to immortality by this truth, by this austerity I am (like) a season. I am connected with the seasons. Who are you? (the sage asks again) 'I am you,' he replies. Then he sets him free.

apara-pakṣena:with the latter half, v. apara pakṣe na in the latter half ( of waning moon).

causes them to be born again: the moon sends those who do not proceed by deva-yāna (the path of the gods) to Brahmā-loka, back to life on earth. .

We are born in accordance with our conduct and knowledge.

The question 'Who are you?' is asked. by the teacher, according to Samkarinanda..

upajāyamānaḥ: born or perhaps reborn.

twelve or thirteen months: a year.

There are two kinds of knowledge, unto birth, and unto ignorance. The former takes us to the path of the gods, the latter to the path of the fathers. Heaven and hell are stages on the journey and belong to the world of time, to a succession of births. Knowledge of Brahmān takes us beyond both.

¹Dr. Belvalkar's rendering of an amended text is this: 'From the illustrious one (the moon), the fifteen-fold, the (new) born lord of the world of the manes, O ye seasons, the seed was gathered. . 'Do ye then, send me into a male progenitor, and with the half of the male agent deposit me into the mother.'

THE COURSE TO THE BRAHMĀ-WORLD

1.3. Having entered on this path of the gods, he comes to the world of Agni, then to the world of Vāyu, then to the world of Varuṇa, then to the world of Indra, then to the world of Prajā-pati, then to the world of Brahmā, This Brahmā world, verily, has the lake Ᾱra, the moments yeṣṭiha. the river Vijarā, the tree Ilya, the city Sālajya, the abode Aparājita, the two door-keepers Indra and Prajā-pati, the haIl Vibhu, the throne Vicaksaṇa, the couch Amitaujas, the beloved Mānasī and her counterpart Cakṣuṣi, both of whom taking flowers, verily, weave the worlds, the mothers, the nurses, the nymphs, and the rivers. To it (to such a world) he who knows this comes. To him Brahmā runs (advances towards), and says, 'It is on account of my glory, verily, he has reached the river, Ageless, He, verily, will not grow old.'

after vāyu-loka, some texts have āditya-loka.

Brahmā-loka is hiraṇya-garbha-loka of which an account is given.

the lake āra is the first impediment to entrance into Brahmā-loka. it is said to be composed of the enemies.

ari: desire, wrath, etc.

muhūrtāḥ: moments which produce desire, wrath, etc., and destroy the sacrifice.

yeṣṭihāḥ: kāma-krodhādi-pravṛtyutpādanena ghnantīti yeṣṭihāḥ: the moments spent in subduing desires.

the river vijarā: ageless,vigata jarā.

the tree llya: ilā pṛthivī tad-rūpatvena ilya-iti-nāmā taruḥ.

the city sālajya: the city is so called because on the bank are bowstrings as large as a sāl tree, a place abounding with water in many forms of rivers, lakes, wells, tanks, etc., and gardens inhabited by many heroes.¹

saṁsthānam: city, aneka-jana-nivāsa-rūpam-pattanam.

aparājitam: unconquerable (city), hiraṇya-garbhasya rāja-mandiram.

pramitam: hall.

the throne vicakṣaṇā: reason, vicakṣaṇā kuśalā buddhir mahat-tattvam ity ādi śabdābhideyā.

āsandī sabhā-madhye vediḥ.

amitaujāḥ: of unmeasured splendour. amitam aparimitam prāṇa-saṁvādādau prasiddham ojo balam yasya so'yam amitaujāḥ.

ambā: the mothers, jagad-jananyaḥ śrutyaḥ.

¹ Dr. Belvalkar adopts the variant sallaja and renders it as the source of existence sat, mergence la and emergence ga.

1.4. Five hundred apsarasas (nymphs) go towards him, one hundred with fruits in their hands, one hundred with ointments in their hands, one hundred with garlands in their hands, one hundred with garments in their hands, one hundred with powdered perfumes in their hands. They adorn him with the adornment (worthy) of Brahmā, He, having been adorned with the adornment of Brahmā, goes into (advances towards) Brahmā. He comes to the lake Āra and he crosses it with his mind. On coming to it those who know only the immediate present¹ sink. He comes to the moments yeṣṭiha and they flee from him. He comes to the river Vijarā (Ageless); this he crosses with his mind alone. There he shakes off his good deeds and his evil deeds. 'His dear relatives succeed to his good deeds and those not dear, to the evil deeds. Then just as one driving a chariot looks at the two wheels (without being touched by them), even so he will Iook at day and night, at good deeds and evil deeds and on all the pairs of opposites. Thus one, freed from good and freed from evil, the knower of Brahmān, goes on to Brahmān.

phala: fruits, another reading phaṇa: ornaments. ābharaṇa.

pairs of opposites: like light and darkness, heat and cold, pleasure and pain. He transcends the limitations of the empirical world,

¹ saṁvidaḥ, pratividaḥ), accordant and discordant thoughts. Dr. Belvalkar.

1.5. He comes to the tree Ilya and the fragrance of Brahmā enters into him. He comes to the city Sālajya: the fragrance of Brahmā enters into him. He comes to the abode Aparājita; the radiance of Brahmā enters into him. He comes to the two door-keepers, Indra and Prajā-pati and they run away from him. He comes to the hall Vibhu and the glory of Brahmā enters into him. He comes to the throne of Vicakṣaṇa; the Sāman verses Bṛhad and Rathantara, are its two fore feet, the Syaita and the Naudhasa the two hind feet, the Vairūpa and the Vairāja, the two lengthwise sides (Pieces) the Sākvara and the Raivata are the two cross ones. It is wisdom, for by wisdom one sees clearly. He comes to the couch Amitaujas. That is the breathing spirit, the past and the future are its two fore feet, prosperity and the earth are the two hind feet, the Bhadra and the Yajñāyajñīya the two head pieces, the Bṛhad and Rathantara the two lengthwise pieces; the Ṛg verses and the Sāman chants the cords stretched lengthwise, the yajus formulas the cross ones; the moonbeams the cushion, the Udgītha the coverlet, prosperity the pillow. On this (couch) Brahmā sits. He who knows this ascends it just with one foot only. Brahmā asks him, 'Who are you?' and he should answer:

sa: He, the devotee, upāsakaḥ·

the abode Aparājita: Aparājita-nāmakam Brahmā-gṛham

IDENTITY WITH THE SUPREME SELF

1.6. I am season, I am connected with the seasons. From space as the source I am produced as the seed for a wife, as the light of the year, as the self of every single being. You are the self of every single being. What you are that am I. He says to him, 'Who am I?' He should say, 'The Real.' What is that called the Real? Whatever is different from the gods (sense organs) and the vital breaths that is sat, but the gods and the vital breaths are the tyam. Therefore this is expressed by the word satyam, all this, whatever there is. All this you are. Thus he speaks to him then. This is declared by a Ṛg verse.

yoni: source. upādāna-kāraṇa.

bhāryāyai: for a wife; v. bhāyā: produced from light.

devebhyaḥ: from the gods, indriyebhyaḥ.

1.7. The great seer consisting of the sacred word, whose belly is Yajus, whose head is the Sāman, whose form is the Ṛg, the imperishable is to be known as Brahmā. He says to him, 'By what do you acquire my masculine names?' He should answer, 'by the vital breath: 'By what, my neuter ones?' 'By mind: 'By what, my feminine names?' 'By speech.' 'By what, smells?' 'By the breath: 'By what, forms?' 'By the eye.' 'By what, sounds?' 'By the ear." 'By what, the flavors of food?' 'By the tongue.' 'By what, actions?' By the two hands: 'By what, pleasure and pain?' 'By the body: By what, joy, delight and procreation?' 'By the generative organ.' 'By what, movement?' 'By the two feet: 'By what, thoughts, what is to be known,

and desires?' 'By intelligence, he should say. To him he says, 'The waters, verily, are my world. It is (they are) yours. Whatever victory is Brahmā's, whatever belongs to him, that victory he wins, that belonging he gets who knows this, yea who knows this.

ilyā: movements, gatiḥ.

prajñayā: by intelligence, svayam-prakāsenātma-bodhena.

In Brahmā-loka, whatever belongs to the presiding deity Brahmā belongs also to the aspirant who reaches it.

yāvat madīyam tavat tvadīyam.

Cp. with this account Satapatha Brāhmaṇa XI. VI. I; Jaiminīya

Upaniṣad Brāhmaṇa I, 17-18; 42-44; 49-50.

CHAPTER II

THE DOCTRINE OF PRᾹṆA (LIFE-BREATH) IDENTITY WITH BRAHMᾹ

2.1. The breathing (living) spirit is Brahmā, thus, indeed, Kauṣītaki used to say. Of this same breathing spirit which is Brahmā, the mind, verily, is the messenger; the eye the protector, the ear the announcer, speech the housekeeper. He who, verily, knows the mind as the messenger of this breathing spirit of Brahmā becomes possessed of a messenger. He who knows the eye as the protector becomes possessed of a protector. He who knows the ear as the announcer becomes possessed of an announcer, he who knows speech as the housekeeper becomes possessed of a housekeeper. To this same breathing spirit as Brahmā, these divinities (mind, eye, ear, speech) bring offering though he does not beg for it; even so, to this same breathing spirit all beings bring offering even though he does not beg for it. For him who knows this, the doctrinal instruction is 'Do not beg.' As a man who has begged through a village and received nothing sits down saying, 'I shall not eat anything given from here,' and then those who formerly refused him invite him (to accept their offerings), which is the nature of him who does not beg. Charitable people, however, invite him and say, 'let us give to you.'

In Chapter I the devotee, upāsaka, approaches the couch Amitaujas which is prāṇa, breath, spirit, life. The nature of prāṇa as the source of everything, as Brahmā is explained in this chapter. Brahmā with which prāṇa is identified is the creator, jagat-kāraṇam.

To the life principle as the divine all divinities bring tribute unasked. Food is the aliment which nourishes body or mind,

2.2. The breathing spirit is Brahmā, thus indeed Paiṅgya used to say. Of this same breathing spirit as Brahmā behind the speech the eye is enclosed, behind the eye the ear is enclosed, behind the ear the mind is enclosed, behind the mind the breathing spirit is enclosed. To this same breathing spirit as Brahmā all these divinities bring offering though he does not beg for it; even so to this same breathing spirit all beings bring offering even though he does not beg for it. For him who knows this the doctrinal instruction is 'Do not beg: As a man who has 'begged through a village and received nothing, sits down saying, 'I shall not eat anything given from here, and those who formerly refused him invite him (to accept their offerings), such is the nature of him who does not beg. Charitable people, however, invite him and say, 'let us give to you.'

arundhate: is enclosed, surrounded, enveloped.

2.3· Now next the attainment of the highest treasure. If a man covets the highest treasure, either on the night of a full moon or on the night of a new moon or on the bright half of the moon under an auspicious constellation, at one of these periods, having built up a fire, having swept the ground and having strewn the sacred grass, having sprinkled (water) around, having bent the right knee, with a spoon he offers oblations of melted butter. 'The divinity named speech is the attainer. May it obtain this for me from him. Hail to it: 'The divinity named breath is the attainer. May it attain this for me from him. Hail to it.' 'The divinity named eye is the attainer, May it attain this for me from him. Hail to it: 'The divinity named ear is the attainer. May it attain this for me from him. Hail to it: 'The divinity named mind is the attainer. May it attain this for me from him. Hail to it: 'The divinity named wisdom is the attainer. May it attain this for me from him. Hail to it.' Then having inhaled the smell of the smoke, having smeared his limbs with the ointment of melted butter, in silence he should go forth, declare his wish or send a messenger. He will, indeed, obtain his wish.

eka-dhana: highest treasure, single treasure.

paristīrya: having strewn sacred grass.

Sruveṇa: with a spoon; v. camasena vā kaṁsena vā: with a wooden bowl or with a metal cup.

2.4· Now, next, the longing to be realized by the divine powers. If one desires to become dear to any man or woman or to any men or women, then at one of these same periods (of time mentioned before) he offers, in exactly the same manner, oblations of melted butter, saying, 'your speech I sacrifice in me, hail to you.' 'Your breath I sacrifice in me, hail to you.' 'Your eye I sacrifice in me, hail to you: 'Your ear I sacrifice in me, hail to you.' 'Your mind I sacrifice in me, hail to you.' 'Your wisdom I sacrifice in me, hail to you.' Then having inhaled the smell of the smoke, having smeared his limbs with the ointment of melted butter, in silence he should go forth, and seek to come to contact or stand speaking from windward

(so that the wind may carry his words to the person). He becomes dear indeed and they think of him indeed.

smara: longing, abhilāṣaḥ 'I am the fire in which the fuel of your dislike or indifference is burnt.'

SACRIFICE OF SELF

2.5. Now next self-restraint according to Pratardana or the inner fire sacrifice as they call it. As long, verily, as a man is speaking, so long he is not able to breathe. Then he is sacrificing breath in speech. As long, verily, as a person is breathing, so long he is not able to speak. Then he is sacrificing speech in breath. These two unending immortal oblations, one is offering continuously, whether waking or sleeping. Now whatever other oblations there are, they have an end for they consist of works. Knowing this very thing, verily, the ancients did not offer the agni-hotra sacrifice.

antaram: inner because it is independent of outer aids.

PRAISE OF THE UKTHA

2.6. The uktha (recitation) is Brahman, so Śuṣka-bhṛṅgāra used to say, let him meditate on it as' the Ṛg (hymn of praise) unto such a one, indeed, all beings offer praise for his greatness. Let him meditate on it as the Yajus (sacrificial formula), unto such a one indeed, all beings get united for his greatness. Let him meditate on it as the Sāman. Unto such a one indeed all beings bow down for his greatness. Let him meditate on it as beauty. Let him meditate on it as glory. Let him meditate on it as splendor. As this (the uktha) is the most beautiful, the most glorious, the most splendid among the invocations of praise, even so is he who knows this, the most beautiful, the most glorious, the most splendid among all beings. So the

adhvaryu priest prepares this self which is related to the sacrifice, and which consists of works. In it he weaves what consists of the Yajus. In what consists of the Yajus, the hotṛ priest weaves what consists of the Ṛg, In what consists of the Ṛg the Udgātṛ priest weaves what consists of the Sāman This is the self of all the threefold knowledge. And thus he who knows this becomes the self of Indra.

DAILY WORSHIP OF THE SUN FOR THE REMOVAL OF SIN

2.7. Now next are the three meditations of the all-conquering Kauṣītaki. The all-conquering Kauṣītaki, indeed, used to worship the rising sun, having performed the investiture with the sacred thread, having fetched water, having thrice sprinkled the water vessel saying, 'You are a deliverer; deliver me from my "sin." In the same manner he (used to worship the sun) when it was in the middle of the sky saying, 'you are the high deliverer, deliver me highly from sin.' In the same manner he (used to worship the sun) when it was setting saying, 'you are the full deliverer; deliver me fully from sin.' Thus whatever sin he committed by day or by night that he removes fully. And likewise he who knows this worships the sun in the same manner and whatever sin one commits by day or by night, that he removes fully.

yajnopavītam: the sacred thread worn over the left shoulder, for performing sacrifices.

ānīya: having fetched, v. ācamya: having sipped.

vargaḥ: deliverer.

vṛṅdhi: deliver.

ADORATION OF THE NEW MOON FOR PROSPERITY

2.8. Then, month by month at the time of the new moon, when it comes around one should in the same manner worship the moon as it appears in the west or he throws two blades of green grass toward it saying, 'That fair proportioned heart of mine which rests in the moon in the sky, I deem myself, the knower thereof. May I not weep for evil concerning my children? Indeed his progeny do not die before him. Thus is it with one to whom a son is already born. Now in the case of one to whom no son is born as yet, 'Increase. May vigour come to thee. May milk and food gather in thee, that ray which the Ᾱdityas gladden.' Having (repeatedly) uttered these three Ṛg verses, he says, 'Do not increase by our vital breath,

by our offspring, by our cattle. He who hates us and him whom we hate, increase by his breath, his offspring, his cattle. Thereupon I turn myself with Indra's turn, I tum myself along with the turn of the sun.' Thereupon he turns himself toward the right arm.

Harita-tṛṇe vā pratyasyati: he throws two blades of grass toward it· v Harita-tṛṇābhyam vāk pratyasyati: with two blades of grass, speech goes toward It.

The three Ṛg verses are Ṛg Vedā I. 91. 16; IX. 31; 4; 1. 91. 18

Atharva Veda VII. 8I. 6.

There is throughout an allusion to an implied comparison between the husband as sun or fire and the wife as the moon.

2.9. Then, on the night of the full moon one should in the same manner worship the moon as it appears in the east. 'You are King Soma, the wise, the five-mouthed the lord of creation. The Brāhmaṇa is one mouth of you. With that mouth you eat the Kings. With that mouth make me an eater of food. The King is one mouth of you. With that mouth you eat the people. With that mouth make me an eater of food. The hawk is one mouth of you. With that mouth you eat the birds. With that mouth make me an eater of food. Fire is one mouth of you. With that mouth you eat this world. With that mouth make me an eater of food. In you is a fifth mouth. With that mouth you eat all beings. With that mouth make me an eater of food. Do not waste away with our vital breath with our offspring, with our cattle. He who hates us and him whom we hate, you waste away with his vital breath his offspring, his cattle. Thus I turn myself with the turn of the gods. I turn myself along with the turn of the sun. After (these words) he turns himself toward the right arm.'

soma: moon.

vicakṣaṇaḥ: the wise.

Here the reference is only to the three classes, the brāhmaṇa, the Kṣatriya and the common people.

2.10. Now when about to lie down with his wife he should stroke her heart and say, O fair one who has attained immortal joy by that which is placed in your heart by Prajā-pati, may you never fall into sorrow about your children. Her children then do not die before her.

2.11. Now, when one has been away, on returning back he should smell (kiss) his head, saying, 'you are born from every limb of mine, you are born from the heart, you, my son, are my self indeed, may you live a hundred autumns (years).' He gives him his name saying, 'Be you a stone, be you an axe, be you everywhere desired gold, you, my son are light indeed, may you live a hundred autumns (years).' He takes his name. Then he embraces him saying, 'Even as Prajā-pati embraced his creatures for their welfare so do I embrace you (pronouncing his name).' Then he mutters in his right ear saying, 'Confer on him, O Maghavan, O onrusher, and whispers in his left ear, 'O Indra, bestow the most excellent possessions. Do not cut off (the line of our race). Be not afraid, live a hundred autumns of life. I smell (kiss) your head, O son, with your name.' Thrice he should smell (kiss his head). 'I make a lowing over you with the lowing (sound) of cows.' He should make a lowing over his head thrice.

MANIFESTATION OF BRAHMAN

2.12. Now next the dying around of the gods. This Brahman shines forth, indeed, when the fire burns; likewise this dies when it burns not. Its light goes to the sun alone and its vital breath to the wind; this Brahman shines forth, indeed, when the sun is seen; likewise this dies when (the sun) is not seen. Its light goes to the moon; its vital breath to the wind; this Brahman shines forth, indeed, when the moon is seen; likewise this dies when it is not seen; its light goes to the lightning and its vital breath to the wind; this Brahman shines forth, indeed, when the lightning lightens; likewise this dies when it lightens not, its light goes to the regions of space and its vital breath to the wind. All these divinities, verily, having entered into wind. though they die in the wind do not perish (altogether). Therefrom, indeed, they come forth again. This, with reference to the divinities: now with reference to the self.

2.13. This Brahman shines forth, indeed, when one speaks with speech; likewise It dies when one speaks not, its light goes to the eye; its vital breath to the vital breath. This Brahman sees forth indeed when one sees with the eye; likewise this dies when one sees not; its light goes to the ear, its vital breath to the vital breath. This Brahman shines forth, indeed, when one hears with the ear; likewise this dies when one hears not its light goes to the mind, its vital breath to the vital breath. This Brahman shines forth, indeed, when one thinks with the mind; likewise this dies when one thinks not; its light goes to the vital breath, Its vital breath to the vital breath. All these deities, verily, having entered into the vital breath, though they die in the vital breath, do not perish (altogether). There from, indeed, they come forth again. So indeed on one who knows this, both the mountains, the southern and the northern, should roll themselves forth wishing to crush him, they would not crush him. But those who hate him and those whom he himself hates, these all die around him.

The Southern and the Northern mountains are the Vindhyas and the Himālayas respectively.

2.14. Now next the attainment of the highest excellence. All these divinities, verily, disputing among themselves in regard to self-excellence went forth from this body. It (the body) lay not breathing, withered, like a log of wood. Then speech entered into it. It Just lay speaking with speech. Then the eye entered into It. It Just lay speaking with speech and seeing with the eye. Then the ear entered into it. It just lay, speaking with speech, seeing with the eye and hearing with the ear. Then the ear entered into it. It just lay, speaking with the speech, seeing With the eye, hearing with the ear, thinking with the mind, Then the Vital breath entered into it and then, indeed, it arose at once. All these divinities, verily, having recognized the superior excellence of the vital breath, having comprehended the vital breath alone as the self of intelligence, went forth from this body, all these together. They, having entered into the air, having the nature of space went to the heavenly world. Likewise also, he who knows this, having recognized the superior excellence of the Vital breath, having comprehended the Vital breath alone as the self of intelligence goes out of this body with all these. He, having entered into the air having the nature of space, goes to the heavenly world. He goes to the place where these gods are. Having reached that he who knows this becomes immortal as the gods are immortal.

2.15. Now next the father and son ceremony or the transmission (of tradition) as they call it. The father, when about to depart, calls his son. Having strewn the house with new (fresh) grass, having built up the fire, having placed near it a vessel of water with a jug (full of rice), himself covered with a fresh garment the father remains lying. The son, having come, approaches him from above, touching his organs with his organs or the father may transmit the tradition to him while he sits before him. Then he delivers over to him (thus): The father: Let me place my speech in you.' The son: 'I take your speech in me.' The father: 'Let me place my vital breath in you: The son: I take your vital breath in me: The father: 'Let me place my eye in you: The son: 'I take your eye in me: The father: Let me place my ear in you,' The son: 'I take your ear in me: The father: 'Let me place my tastes of food in you: The son: 'I take your tastes of food in me.' The father: 'Let me place my deeds in you.' he son: 'I take your deeds in me.' The father: 'Let me place my pleasure and pain in you.' The son: 'I take your pleasure and pain in me: The father: 'Let me place my bliss, enjoyment and procreation in you: The son: 'I take your bliss, enjoyment and procreation in me: The father: 'Let me place my movement in you.' The son: 'I take your movement in me.' The father: 'Let me place my mind in you.' The son: 'I take your mind in me: The father: 'Let me place my wisdom in you: The son: I take your wisdom in me.' If, however, he should be unable to speak much, let the father say comprehensively, 'I place my vital breaths in you: and the son, 'I take your vital breaths in me.' Then turning to the right he goes forth towards the east. The father calls out after him. 'May fame, spiritual lustre and honour delight in you.' Then the other looks over his left shoulder. Having hidden his face with his hand or having covered it with the hem of his garment, he says, 'May you obtain heavenly worlds and all desires.' If he (father) becomes well (recovers) he should dwell under the authority of his son or wander about (as an ascetic), If, however, he departs, let them furnish him (with obsequies) as he ought to be furnished, as he ought to be furnished.

CHAPTER III

THE DOCTRINE OF LIFE BREATH

THE GREATEST GIFT IS THE KNOWLEDGE OF INDRA

3.1 Pratardana, the son of Divodāsa, verily, by means of fighting and effort, arrived at the beloved abode of Indra. To him then Indra said, 'Pratardana, choose a boon.' Then Pratardana said, 'Do you yourself choose that boon for me which you deem the most beneficial for mankind.' Indra said to him: 'A superior verily, chooses not for an inferior. Do you yourself choose.' 'No boon, verily, is that to me,' said Pratardana. Then, however. Indra did not swerve from the truth for Indra, verily, is truth. To him then Indra said, 'Understand me only. That is what I deem most beneficial for mankind, namely that one should understand me. I slew the threeheaded son of Tvaṣṭri. I delivered the arunmukhas, the ascetics,

to the wolves. Transgressing many agreements, I killed the people of Prahlāda in the sky, the Paulomas in the atmosphere, the Kālakañjas on earth. Of me, such as I was then, not a single' hair was injured. So he who knows me thus. by no deed whatsoever of his is his world injured, not by stealing, not by killing an embryo, not by the killing of his mother, not by the killing of his father. If he wishes to commit a sin the dark color does not depart from his face.

Indra, in this passage, speaks in the name of the Supreme Being. Vāmadeva does it according to the RV. IV. 26. 1. The individual self is really one with the Universal Self though unenlightened people are not aware of this unity. Those who know and feel it sometimes speak in the name of the Universal Spirit.

When we attain supreme wisdom and are delivered from the delusion of egotism, our good and evil deeds do not touch us. We have died to the possibility of doing anything evil.

INDRA'S IDENTITY WITH LIFE AND IMMORTALITY

3.2. Indra then said: 'I am the breathing spirit, meditate on me as the intelligent self, as life, as immortality. Life is breath and breath is life. For as long as breath remains in the body so long is there life. For indeed with the breathing spirit one obtains immortality In this world, by intelligence true conception. So he who meditates on me as life, as immortality he reaches his full (term of) life in this world and obtains immortality and indestructibility in the heavenly world. Now on this point some say the vital breaths, verily, go into a oneness, (otherwise) no one would be able, at once, to make known a name by speech, a form by the eye, a sound by the ear, a thought by the mind. The vital breaths, after having become one, make known all these one by one. While speech speaks, all the vital breaths speak after it. While the eye sees all, the vital breaths see after it. While the ear hears, all the vital breaths hear after it. When the breath breathes, all the vital breaths breathe after it. Thus is it indeed,' said Indra. 'There is, however (he continued), a superior excellence amongst the vital breaths.'

Indra is life or the source of life of all creatures.

3.3. One lives deprived of speech for we see the dumb; one lives deprived of eye for we see the blind; one lives deprived of ear for we see the deaf; One lives deprived of mind for we see the childish; one lives deprived of arms; one lives deprived of legs for thus we see. But now it is the breathing spirit alone, the intelligence-self that seizes hold of this body and makes it rise up. This, therefore, one should meditate on as the uktha, it is said. This is the all-obtaining in the breathing spirit. What is the breathing spirit that is the intelligence-self. What is the intelligence-self that is the breathing spirit. This is the view thereof, this is the understanding thereof. When a person is so asleep that he sees no dream whatever, he becomes one with that breathing spirit alone. Then speech together with all the names goes to him; the eye together with all forms goes to him; the ear together with all sounds goes to him, the mind together with all thoughts goes to him. When he awakes, even as sparks proceed in

all directions from a blazing fire, even so from this self the vital breaths proceed to their respective stations, from the vital powers the gods (the sense powers) and from the gods the worlds. This same breathing spirit, the intelligence self seizes hold of the body and makes it rise up. This, therefore, one should meditate on as the uktha, it is said. This is the all-obtaining in the breathing spirit. What is the breathing spirit, that is the intelligence self, what is the intelligence self, that is the breathing spirit. This is the proof thereof, this is the understanding. When a sick person about to die gets to such weakness as to fall into a stupor they say of him, his thought has departed, he does not hear, he does not see, he does not speak with speech, he does not think. He becomes one in that breathing spirit alone. Then speech together with all thoughts goes to it. And when

he departs from this body, he departs together with all these.

'What is the breathing spirit that is the intelligence self; what is the intelligence self that is the breathing spirit.' In some texts we find also, 'for together they live in this body and together they go out of it.'

The intelligence self grasps the breath and erects the flesh. Cp. St. Thomas Aquinas: 'The power of the soul which is in the semen through the spirit enclosed therein fashions the body.' Summa Theo III. 32. I.

LIFE-BREATH THE ALL-OBTAINING

3.4. Speech gives up to him (who is absorbed in life-breath) all names; by speech he obtains all names. Breath gives up to him all odors; by breath he obtains all odors. The eye gives up to him all forms; by the eye he obtains all forms. The ear gives up to him all sounds, by the ear he obtains all sounds. The mind gives up to him all thoughts; by the mind he obtains all thoughts. Verily, these two together dwell in the body and together they depart. Now we will explain how all beings become one with this intelligence.

abhivisṛjyante:v. abhivisṛjate: gives up, sarvataḥ parityajati.

Prāṇa :life; v. grāṇa: nose.

After the account about mind there is the following passage in some texts: This is the all-obtaining in the breathing spirit. And what is the breathing spirit, that is intelligence and what is intelligence, that is the breathing spirit. The two, the vital and the intellectual, live together and depart together.[VK1]

CORRELTION OF INDIVIDUAL FUNCTIONS AND OBJECTS OF EXISTENCE

3.5· Speech is one portion taken out of it. Name is its externally correlated object element. Breath is one portion taken out of it. Order is its externally correlated object element. The eye is one portion taken out of it. Form is its 'externally correlated object element. The ear is one portion taken out of it. Sound is[VK2] [VK3] Its externally correlated object element. The tongue is one portion taken out of it. Taste of food is its externally correlated object element. The two hands are one position taken out of it. Work is their externally correlated object element. The body IS one portion taken out of it. Pleasure and pain are its externally correlated object element. The generative organ is one portion taken out of it. Bliss delight and procreation are its externally correlated object element, The two feet are one portion taken out of it. Movements are their externally correlated object element. The mind is one portion taken out of it. Thoughts and desires are its externally correlated object element.

speech, etc., are parts of intelligence, prajñāyā vibhāgam, with objects corresponding to them in the outside world. The objects are described as the external existential elements. .

udūham: taken out, lifted up. Commentator reads adadham' adūduhat. milked.

THE SUPREMACY OF INTELLIGENCE

3.6. Having obtained control of speech by intelligence, by speech one obtains all names. Having obtained control of breath by intelligence, by breath one obtains all odors. Having obtained control of the eye by intelligence, by the eye one obtains all forms. Having obtained control of the ear by intelligence, by the ear one obtains all sounds. Having obtained control of the tongue by intelligence, by the tongue one obtains all tastes of food. Having obtained control of the hands by intelligence, by the hands are obtained all actions. Having obtained control of the body by intelligence, by the body one attains pleasure and pain. Having attained control over the generative organ by intelligence, by the generative organ one obtains bliss, delight and procreation. Having attained control of the two feet by intelligence, by the two feet one obtains all movements. Having obtained control of the mind by intelligence, by the mind one obtains all thoughts.

samāruhya: having attained control. Literally, having mounted on.

3.7. For verily, without intelligence, speech does not make known (to the self) any name whatsoever. 'My mind was elsewhere: he says, 'I did not cognize that name.' For, verily, without intelligence breath does not make known any odor whatsoever. 'My mind was elsewhere,' he says. 'I did not cognize that odor.' For verily, without intelligence the eye does not make known any form whatsoever. 'My mind was elsewhere,' he says, 'I did not cognize that form.' For, verily, without intelligence the ear does not make known any sound whatsoever. 'My mind was elsewhere,' he says, 'I· did not cognize that sound.' For verily, without intelligence the tongue does not make known any taste of food whatsoever. 'My mind

was elsewhere: he says, 'I did not cognize that taste of food: For, verily, without intelligence, the two hands do not make known any action whatsoever. 'Our mind was elsewhere: They say, 'we did not cognize any act.' For, verily, without intelligence, the body does not make known pleasure or pain whatsoever, 'my mind was elsewhere,' he says, '1 did not cognize that pleasure or pain: For, verily, without intelligence, the generative organ does not make known bliss, delight, and procreation whatsoever. 'My mind was elsewhere,' he says, 'I. did not cognize bliss, delight or procreation.' For, verily, without intelligence the two feet do not make known any movement, whatsoever. 'Our mind was elsewhere: they say, 'we did not cognize that movement.' Without intelligence no thought whatsoever would be effective. Nothing that can be cognized would be cognized.

THE SUBJECT OF ALL KNOWLEDGE AND ITS CHIEF OBJECT

3.8. Speech is not what one should desire to understand, one should know the speaker. Odor is not what one should desire to understand, one should know him who smells (the odor). Form is not what one should desire to understand, one should know the seer (of form). Sound is not what one should desire to understand, one should know the hearer. Taste of food is not what one should desire to understand, one should know the discerner of the taste of food. The deed is not what one should desire to understand, one should know the doer. Pleasure and pain are not what one should desire to understand, one should know the discerner of pleasure and pain. Bliss, delight, and procreation are not what one should desire to understand, one should know the discerner of bliss, delight and procreation. Movement is not what one should desire to understand, one should know the mover. Mind is not what one should desire to understand, one should know the minder (the thinker). These ten existential elements are with reference to intelligence. The ten intelligence elements are with reference to existence. For, truly, if there were no elements of existence, there would be no elements of intelligence. Verily, if there were no elements of intelligence, there would be no elements of existence. For from either alone no form whatsoever would be possible. And this (the self of intelligence) is not many. For as in a chariot the felly is fixed on the spokes and the spokes are fixed on the hub, even so these elements of existence are fixed on the elements of intelligence and the elements of intelligence are fixed in the breathing spirit. This same breathing spirit is, truly, the intelligent self, bliss, ageless, immortal. He does not become great by good action nor small by evil action. This one, truly, indeed causes him whom he wishes to lead up from these worlds to perform good actions. This one, indeed, also causes him whom he wishes to lead downward, to perform bad action. He is the protector of the world, he is the sovereign of the world, he is the lord of all. He is my self, this one should know; he is my self, this one should know. We should know the subject as also the object. Knowing and being are correlated. The correlativity of the subjective (prajñā-mātrā) and the objective (bhūta-mātrā) factors is recognized. Interaction between the two gives us the knowledge of the external world. Cp. Dīgha Nikāya.: 'There must be the organ of sense, th appropriate object and the sense cognition. In the coming together of the three in a single mental operation lies the possibility of sensation.' I, p. 42.

The true subject is the Universal Self. The activity of the individual self is derived from the Supreme. It is not independent of Īśvara.

End KAUṢĪTAKI-BRᾹHMṆA UPANIṢAD