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 |