Econlib

The Library

Other Sites

 Front Page arrow Titles (by Subject) arrow SIXTH ADHYĀYA - The Thirteen Principal Upanishads

Return to Title Page for The Thirteen Principal Upanishads

Search this Title:

Also in the Library:

Subject Area: Philosophy
Subject Area: Religion

SIXTH ADHYĀYA - Misc (Upanishads), The Thirteen Principal Upanishads [1921]

Edition used:

The Thirteen Principal Upanishads, translated from the Sanskrit with an outline of the philosophy of the Upanishads and an annotated bibliography, by Robert Ernest Hume (Oxford University Press, 1921).

About Liberty Fund:

Liberty Fund, Inc. is a private, educational foundation established to encourage the study of the ideal of a society of free and responsible individuals.


SIXTH ADHYĀYA

First Brāhmaṇa

The characteristic excellence of six bodily functions, and the value of the knowledge thereof3

1.Om! Verily, he who knows the chiefest and best, becomes the chiefest and best of his own [people].

Breath (prāṇa), verily, is chiefest and best. He who knows this becomes the chiefest and best of his own [people] and even of those of whom he wishes so to become.

2. Verily, he who knows the most excellent becomes the most excellent of his own [people].

Speech, verily, is the most excellent. He who knows this becomes the most excellent of his own [people] and even of those of whom he wishes so to become.

3. Verily, he who knows the firm basis (prati-ṣṭhā) has a firm basis (verb prati-ṣṭhā) on even ground, has a firm basis on rough ground.

The Eye, verily, is a firm basis, for with the eye both on even ground and on rough ground one has a firm basis. He has a firm basis on even ground, he has a firm basis on rough ground, who knows this.

4. Verily, he who knows attainment—for him, indeed, is attained what wish he wishes.

The Ear, verily, is attainment, for in the ear all these Vedas are attained. The wish that he wishes is attained for him who knows this.

5. Verily, he who knows the abode becomes the abode of his own [people], an abode of folk.

The Mind, verily, is an abode. He becomes an abode of his own [people], an abode of folk, who knows this.

6. Verily, he who knows procreation (prajāti) procreates himself with progeny and cattle.

Semen, verily, is procreation. He procreates himself with progeny and cattle, who knows this.

The contest of the bodily functions for superiority, and the supremacy of breath1

7. These vital Breaths (prāṇa), disputing among themselves on self-superiority, went to Brahma. Then they said: ‘Which of us is the most excellent?’

Then he said: ‘The one of you after whose going off this body is thought to be worse off, he is the most excellent of you.’

8. Speech went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the dumb, not speaking with speech, but breathing with breath, seeing with the eye, hearing with the ear, knowing with the mind, procreating with semen. Thus have we lived.’ Speech entered in.

9. The Eye went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the blind, not seeing with the eye, but breathing with breath, speaking with speech, hearing with the ear, knowing with the mind, procreating with semen. Thus have we lived.’ The eye entered in.

10. The Ear went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the deaf, not hearing with the ear, but breathing with breath, speaking with speech, seeing with the eye, knowing with the mind, procreating with semen. Thus have we lived.’ The ear entered in.

11. The Mind went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the stupid, not knowing with the mind, but breathing with breath, speaking with speech, seeing with the eye, hearing with the ear, procreating with semen. Thus have we lived.’ The mind entered in.

12. The Semen went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the emasculated, not procreating with semen, but breathing with breath, speaking with speech, seeing with the eye, hearing with the ear, knowing with the mind. Thus have we lived.’ The semen entered in.

13. Then Breath was about to go off. As a large fine horse of the Indus-land might pull up the pegs of his foot-tethers together, thus indeed did it pull up those vital breaths together. They said: ‘Sir, go not off! Verily, we shall not be able to live without you!’

‘If such I am, make me an offering.’

‘So be it.’

14. Speech said: ‘Verily, wherein I am the most excellent, therein are you the most excellent.’

‘Verily, wherein I am a firm basis, therein are you a firm basis,’ said the eye.

‘Verily, wherein I am attainment, therein are you attainment,’ said the ear.

‘Verily, wherein I am an abode, therein are you an abode,’ said the mind.

‘Verily, wherein I am procreation, therein are you procreation,’ said the semen.

‘If such I am, what is my food? what is my dwelling?’

‘Whatever there is here, even to dogs, worms, crawling and flying insects—that is your food. Water is your dwelling.’

Verily, what is not food is not eaten; what is not food is not taken by him who thus knows that [i.e. water] as the food (anna) of breath (ana). Those who know this, who are versed in sacred learning (śrotriya), when they are about to eat, take a sip; after they have eaten, they take a sip. So, indeed, they think they make that breath (ana) not naked (anagna).

Second Brāhmaṇa

The course of the soul in its incarnations1

1. Verily, Śvetaketu Āruṇeya went up to an assembly of Pañcālas. He went up to Pravāhaṇa Jaibali while the latter was having himself waited upon. He, looking up, said unto him, ‘Young man!’

‘Sir!’ he replied.

‘Have you been instructed by your father?’

‘Yes,’ said he.

2. ‘Know you how people here, on deceasing, separate in different directions?’

‘No,’ said he.

‘Know you how they come back again to this world?’

‘No,’ said he.

‘Know you why yonder world is not filled up with the many who continually thus go hence?’

‘No,’ said he.

‘Know you in which oblation that is offered the water becomes the voice of a person, rises up, and speaks?’

‘No,’ said he.

‘Know you the access of the path leading to the gods, or of the one leading to the fathers? by doing what, people go to the path of the gods or of the fathers? for we have heard the word of the seer:—

  • Two paths, I’ve heard—the one that leads to fathers,
  • And one that leads to gods—belong to mortals.
  • By these two, every moving thing here travels,
  • That is between the Father and the Mother.’1

‘Not a single one of them do I know,’ said he.

3. Then he addressed him with an invitation to remain. Not respecting the invitation to remain, the boy ran off. He went to his father. He said to him: ‘Verily, aforetime you have spoken of me, Sir, as having been instructed!’

‘How now, wise one?’

‘Five questions a fellow of the princely class (rājanyabandhu) has asked me. Not a single one of them do I know.’

‘What are they?’

‘These’—and he repeated the topics.

4. He said: ‘You should know me, my dear, as such, that whatsoever I myself know, I have told all to you. But, come! Let us go there and take up studentship.’

‘Go yourself, Sir.’

So Gautama2 went forth to where [the place] of Pravāhaṇa Jaibali was.

He brought him a seat, and had water brought; so he made him a respectful welcome. Then he said to him: ‘A boon we offer to the honorable Gautama!’

5. Then he said: ‘The boon acceptable to me is this:—Pray tell me the word which you spoke in the presence of the young man.’

6. Then he said: ‘Verily, Gautama, that is among divine boons. Mention [one] of human boons.’

7. Then he said: ‘It is well known that I have a full share of gold, of cows and horses, of female slaves, of rugs, of apparel. Be not ungenerous toward me, Sir, in regard to that which is the abundant, the infinite, the unlimited.’

‘Then, verily, O Gautama, you should seek in the usual manner.’

‘I come to you, Sir, as a pupil!’—with [this] word, verily, indeed, men aforetime came as pupils.—So with the acknowledgment of coming as a pupil he remained.

8. Then he said: ‘As truly as this knowledge has never heretofore dwelt with any Brahman (brāhmaṇa) whatsoever, so truly may not you and your grandfathers injure us. But I will tell it to you, for who is able to refuse you when you speak thus!’ He continued (iti):

9. ‘Yonder world, verily, is a sacrificial fire, O Gautama. The sun, in truth, is its fuel; the light-rays, the smoke; the day, the flame; the quarters of heaven, the coals; the intermediate quarters, the sparks. In this fire the gods offer faith (śraddhā). From this oblation King Soma arises.

10. A rain-cloud, verily, is a sacrificial fire, O Gautama. The year, in truth, is its fuel; the thunder-clouds, the smoke; the lightning, the flame; the thunder-bolts, the coals; the hail-stones, the sparks. In this fire the gods offer King Soma. From this oblation rain arises.

11. This world, verily, is a sacrificial fire, O Gautama. The earth, in truth, is its fuel; fire, the smoke; night, the flame; the moon, the coals; the stars, the sparks. In this fire the gods offer rain. From this oblation food arises.

12. Man (puruṣa), verily, is a sacrificial fire, O Gautama. The open mouth, verily, is its fuel; breath (prāṇa), the smoke; speech, the flame; the eye, the coals; the ear, the sparks. In this fire the gods offer food. From this oblation semen arises.

13. Woman, verily, is a sacrificial fire, O Gautama. The sexual organ, in truth, is its fuel; the hairs, the smoke; the vulva, the flame; when one inserts, the coals; the feelings of pleasure, the sparks. In this oblation the gods offer semen. From this oblation a person (puruṣa) arises.

He lives as long as he lives. Then when he dies, [14] then they carry him to the fire.1 His fire, in truth, becomes the fire; fuel, the fuel; smoke, the smoke; flame, the flame; coals, the coals; sparks, the sparks. In this fire the gods offer a person (puruṣa). From this oblation the man arises, having the color of light.

15. Those who know this, and those too who in the forest truly worship (upāsate) faith (śraddhā), pass into the flame [of the cremation-fire]; from the flame, into the day; from the day, into the half month of the waxing moon; from the half month of the waxing moon, into the six months during which the sun moves northward; from these months, into the world of the gods (deva-loka); from the world of the gods, into the sun; from the sun, into the lightning-fire. A Person (puruṣa) consisting of mind (mānasa) goes to those regions of lightning and conducts them to the Brahma-worlds. In those Brahma-worlds they dwell for long extents. Of these there is no return.

16. But they who by sacrificial offering, charity, and austerity conquer the worlds, pass into the smoke [of the cremation-fire]; from the smoke, into the night; from the night, into the half month of the waning moon; from the half month of the waning moon, into the six months during which the sun moves southward; from those months, into the world of the fathers; from the world of the fathers, into the moon. Reaching the moon, they become food. There the gods—as they say to King Soma, “Increase! Decrease!”—even so feed upon them there. When that passes away for them, then they pass forth into this space; from space, into air; from air, into rain; from rain, into the earth. On reaching the earth they become food. Again they are offered in the fire of man. Thence they are born in the fire of woman. Rising up into the world, they cycle round again thus.

But those who know not these two ways, become crawling and flying insects and whatever there is here that bites.’

Third Brāhmaṇa

Incantation and ceremony for the attainment of a great wish1

1. Whoever may wish, ‘I would attain something great!’—in the northern course of the sun, on an auspicious day of the half month of the waxing moon, having performed the Upasad ceremony for twelve days, having collected in a dish of the wood of the sacred fig-tree (udambara), or in a cup, all sorts of herbs including fruits, having swept around,1 having smeared around, having built up a fire, having strewn it around,2 having prepared the melted butter according to rule, having compounded the mixed potion under a male star, he makes an oblation, saying:—

  • ‘However many gods in thee, All-knower,3
  • Adversely slay desires of a person,
  • To them participation I here offer!
  • Let them, pleased, please me with all desires!
  • Hail!
  • Whoever lays herself adverse,
  • And says, “I the deposer am!”
  • To thee, O such appeasing one,
  • With stream of ghee I sacrifice.
  • Hail!’

2. ‘To the chiefest, hail! To the best, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to breath (prāṇa)!

‘To the most excellent, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to speech!

‘To the firm basis, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the eye!

‘To attainment, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the ear!

‘To the abode, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the mind!

‘To procreation, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the semen!

Thus he makes an oblation in the fire and pours off the remainder in the mixed potion.

3. ‘To Agni (fire), hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To Soma, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘O Earth (bhūr), hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘O Atmosphere (bhuvas), hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘O Sky (svar), hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘O Earth, Atmosphere and Sky, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the Brahmanhood, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the Kshatrahood, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the past, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the future, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To everything, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the All, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To Prajāpati, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

4. Then he touches it, saying: ‘Thou art the moving. Thou art the glowing. Thou art the full. Thou art the steadfast. Thou art the sole resort. Thou art the sound hiṅ that is made. Thou art the making of the sound hiṅ.1 Thou art the Loud Chant (udgītha). Thou art the chanting. Thou art that which is proclaimed. Thou art that which is proclaimed in the antiphone. Thou art the flaming in the moist. Thou art the pervading. Thou art surpassing. Thou art food. Thou art light. Thou art destruction. Thou art the despoiler.’

5. Then he raises it, saying: ‘Thou thinkest. Think of thy greatness!1 He is, indeed, king and ruler and overlord. Let the king and ruler make me overlord.’

6. Then he takes a sip, saying:—

  • ‘On this desired [glory] of Savitṛi2 —
  • ’Tis sweetness, winds for pious man—
  • ’Tis sweetness, too, the streams pour forth.
  • Sweet-filled for us let be the herbs!3
  • To Earth (bhūr), hail!
  • [On this desired] glory of the god let us meditate.4
  • Sweet be the night and morning glows!
  • Sweet be the atmosphere of earth!
  • And sweet th’ Heaven-father (dyaus pitā) be to us!5
  • To Atmosphere (bhuvas), hail!
  • And may he himself inspire our thoughts!6
  • The tree be full of sweet for us!
  • And let the sun be full of sweet!
  • Sweet-filled the cows become for us!7
  • To the Sky (svar), hail!’

He repeats all the Sāvitrī Hymn and all the ‘Sweet-verses,’ and says: ‘May I indeed become this world-all! O Earth (bhūr) and Atmosphere (bhuvas) and Sky (svar)! Hail!’

Finally, having taken a sip, having washed his hands, he lies down behind the fire, head eastward. In the morning he worships the sun, and says: ‘Of the quarters of heaven thou art the one lotus-flower!8 May I of men become the one lotus-flower!’8

Then he goes back the same way that he came, and, seated behind the fire, mutters the Line of Tradition (vaṁśa).1

7. This, indeed, did Uddālaka Āruṇi tell to his pupil Vājasaneya Yājñavalkya, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

8. This, indeed, did Vājasaneya Yājñavalkya tell to his pupil Madhuka Paiṅgya, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

9. This, indeed, did Madhuka Paiṅgya tell to his pupil Cūla Bhāgavitti, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

10. This, indeed, did Cūla Bhāgavitti tell to his pupil Jānaki Āyasthūṇa, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

11. This, indeed, did Jānaki Āyasthūṇa tell to his pupil Satyakāma Jābāla, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

12. This, indeed, did Satyakāma Jābāla tell to his pupils, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

One should not tell this to one who is not a son or to one who is not a pupil.2

13. Fourfold is the wood of the sacred fig-tree [in the ceremony]: the spoon (sruva) is of the wood of the sacred fig-tree; the cup is of the wood of the sacred fig-tree; the fuel is of the wood of the sacred fig-tree; the two mixing-sticks are of the wood of the sacred fig-tree. There are ten cultivated grains [used]: rice and barley, sesamum and beans, millet and panic, and wheat, and lentils, and pulse, and vetches. These, when they have been ground, one sprinkles with curdled milk, honey, and ghee; and one makes an oblation of melted butter.

Fourth Brāhmaṇa

Incantations and ceremonies for procreation

1. Verily, of created things here earth is the essence; of earth, water; of water, plants; of plants, flowers; of flowers, fruits; of fruits, man (puruṣa); of man, semen.

2. Prajāpati (‘Lord of creatures’) bethought himself: ‘Come, let me provide him a firm basis!’ So he created woman. When he had created her, he revered her below.—Therefore one should revere woman below.—He stretched out for himself that stone which projects. With that he impregnated her.

3. Her lap is a sacrificial altar; her hairs, the sacrificial grass; her skin, the soma-press. The two lips of the vulva are the fire in the middle. Verily, indeed, as great as is the world of him who sacrifices with the Vājapeya (‘Strengthlibation’) sacrifice, so great is the world of him who practises sexual intercourse, knowing this; he turns the good deeds of women to himself. But he who practises sexual intercourse without knowing this—women turn his good deeds unto themselves.

4. This, verily, indeed, it was that Uddālaka Āruṇi knew when he said:—

This, verily, indeed, it was that Nāka Maudgalya knew when he said:—

This, verily, indeed, it was that Kumārahārita knew when he said: ‘Many mortal men, Brahmans by descent, go forth from this world, impotent and devoid of merit, namely those who practise sexual intercourse without knowing this.’

[If] even this much1 semen is spilled, whether of one asleep or of one awake, [5] then he should touch it, or [without touching] repeat:—

  • ‘What semen has of mine to earth been spilt now,
  • Whate’er to herb has flowed, whate’er to water—
  • This very semen I reclaim!
  • Again to me let vigor come!
  • Again, my strength; again, my glow!
  • Again the altars and the fire
  • Be found in their accustomed place!’

Having spoken thus, he should take it with ring-finger and thumb, and rub it on between his breasts or his eye-brows.

6. Now, if one should see himself in water, he should recite over it the formula: ‘In me be vigor, power, beauty, wealth, merit!’

This, verily, indeed, is loveliness among women: when [a woman] has removed the [soiled] clothes of her impurity. Therefore when she has removed the [soiled] clothes of her impurity and is beautiful, one should approach and invite her.

7. If she should not grant him his desire, he should bribe her. If she still does not grant him his desire, he should hit her with a stick or with his hand, and overcome her, saying: ‘With power, with glory I take away your glory!’ Thus she becomes inglorious.

8. If she should yield to him, he says: ‘With power, with glory I give you glory!’ Thus they two become glorious.

9. The woman whom one may desire with the thought, ‘May she enjoy love with me!’—after coming together with her, joining mouth with mouth, and stroking her lap, he should mutter:—

  • ‘Thou that from every limb art come,
  • That from the heart art generate,
  • Thou art the essence of the limbs!
  • Distract this woman here in me,
  • As if by poisoned arrow pierced!’

10. Now, the woman whom one may desire with the thought, ‘May she not conceive offspring!’—after coming together with her and joining mouth with mouth, he should first inhale, then exhale, and say: ‘With power, with semen, I reclaim the semen from you!’ Thus she comes to be without seed.

11. Now, the woman whom one may desire with the thought, ‘May she conceive!’—after coming together with her and joining mouth with mouth, he should first exhale, then inhale, and say: ‘With power, with semen, I deposit semen in you!’ Thus she becomes pregnant.

12. Now, if one’s wife have a paramour, and he hate him, let him put fire in an unannealed vessel, spread out a row of reed arrows in inverse order, and therein sacrifice in inverse order those reed arrows, their heads smeared with ghee, saying:—

‘You have made a libation in my fire! I take away your in-breath and out-breath (prāṇāpānau)—you, so-and-so!

You have made a libation in my fire! I take away your sons and cattle1 —you, so-and-so!

You have made a libation in my fire! I take away your sacrifices and meritorious deeds1 —you, so-and-so!

You have made a libation in my fire! I take away your hope and expectation1 —you, so-and-so!’

Verily, he whom a Brahman who knows this curses—he departs from this world impotent and devoid of merit. Therefore one should not desire sport with the spouse of a person learned in sacred lore (śrotriya) who knows this, for indeed he who knows this becomes superior.2

13. Now, when the monthly sickness comes upon any one’s wife, for three days she should not drink from a metal cup, nor put on fresh clothes. Neither a low-caste man nor a low-caste woman should touch her. At the end of the three nights she should bathe and should have rice threshed.

14. In case one wishes, ‘That a white son be born to me! that he may be able to repeat a Veda! that he may attain the full length of life!’—they two should have rice cooked with milk and should eat it prepared with ghee. They two are likely to beget [him].

15. Now, in case one wishes, ‘That a tawny son with reddish-brown eyes be born to me! that he may be able to recite two Vedas! that he may attain the full length of life!’—they two should have rice cooked with sour milk and should eat it prepared with ghee. They two are likely to beget [him].

16. Now, in case one wishes, ‘That a swarthy son with red eyes be born to me! that he may be able to repeat three Vedas! that he may attain the full length of life!’—they two should have rice boiled with water and should eat it prepared with ghee. They two are likely to beget [him].

17. Now, in case one wishes, ‘That a learned (paṇḍita) daughter be born to me! that she may attain the full length of life!’—they two should have rice boiled with sesame and should eat it prepared with ghee. They two are likely to beget [her].

18. Now, in case one wishes, ‘That a son, learned, famed, a frequenter of council-assemblies, a speaker of discourse desired to be heard, be born to me! that he be able to repeat all the Vedas! that he attain the full length of life!’—they two should have rice boiled with meat and should eat it prepared with ghee. They two are likely to beget [him], with meat, either veal or beef.

19. Now, toward morning, having prepared melted butter in the manner of the Sthālīpāka,1 he takes of the Sthālīpāka and makes a libation, saying: ‘To Agni, hail! To Anumati,2 hail! To the god Savitṛi (‘Enlivener,’ the Sun), whose is true procreation3 (satya-prasava), hail!’ Having made the libation, he takes and eats. Having eaten, he offers to the other [i.e. to her]. Having washed his hands, he fills a vessel with water and therewith sprinkles her thrice, saying:—

  • ‘Arise from hence, Viśvavasu!4
  • Some other choicer maiden seek!
  • This wife together with her lord—’5

20. Then he comes to her and says:—

  • ‘This man (ama) am I; that woman (sā), thou!
  • That woman, thou; this man am I!
  • I am the Sāman; thou, the Rig!
  • I am the heaven; thou, the earth!
  • Come, let us two together clasp!
  • Together let us semen mix,
  • A male, a son for to procure!’

21. Then he spreads apart her thighs, saying: ‘Spread yourselves apart, heaven and earth!’ Coming together with her and joining mouth with mouth, he strokes her three times as the hair lies, saying:—

    • ‘Let Vishṇu make the womb prepared!
    • Let Tvashtṛi shape the various forms!
    • Prajāpati—let him pour in!
    • Let Dhātṛi place the germ for thee!
    • O Sinīvālī, give the germ;
    • O give the germ, thou broad-tressed dame!
    • Let the Twin Gods implace thy germ—
    • The Aśvins, crowned with lotus-wreaths!

    • 22.

      With twain attrition-sticks of gold
    • The Aśvin Twins twirl forth a flame;
    • ’Tis such a germ we beg for thee,
    • In the tenth month to be brought forth.1
    • As earth contains the germ of Fire (agni),
    • As heaven is pregnant with the Storm (indra),
    • As of the points the Wind (vāyu) is germ,
    • E’en so a germ I place in thee,

    • So-and-so!’

23. When she is about to bring forth, he sprinkles her with water, saying:—

    • ‘Like as the wind doth agitate
    • A lotus-pond on every side,
    • So also let thy fetus stir.
    • Let it come with its chorion.
    • This fold of Indra’s has been made
    • With barricade, enclosed around.
    • O Indra, cause him to come forth—
    • The after-birth along with babe!’2

24. When [the son] is born, he [i.e. the father] builds up a fire, places him on his lap, mingles ghee and coagulated milk in a metal dish, and makes an oblation, ladling out of the mingled ghee and coagulated milk, and saying:—

  • ‘In this son may I be increased,
  • And have a thousand in mine house!
  • May nothing rob his retinue
  • Of offspring or of animals!
  • Hail!

The vital powers (prāṇa) which are in me, my mind, I offer in you.

  • Hail!
  • What in this rite I overdid,
  • Or what I have here scanty made—
  • Let Agni, wise, the Prosperer,
  • Make fit and good our sacrifice!
  • Hail!’

25. Then he draws down to the child’s right ear and says ‘Speech! Speech!’ three times. Then he mingles coagulated milk, honey, and ghee and feeds [his son] out of a gold [spoon] which is not placed within [the mouth],1 saying: ‘I place in you Bhūr! I place in you Bhuvas! I place in you Svar! Bhūr, Bhuvas, Svar—everything2 I place in you!’

26. Then he gives him a name, saying ‘You are Veda.’3 So this becomes his secret name.4

27. Then he presents him to the mother and offers the breast, saying:—

  • ‘Thy breast which is unfailing and refreshing,
  • Wealth-bearer, treasure-finder, rich bestower,
  • With which thou nourishest all things esteeméd—
  • Give it here, O Sarasvatī, to suck from.’5

28. Then he addresses the child’s mother:—

  • ‘You are Iḷā,6 of the lineage of Mitra and Varuṇa!
  • O heroine! She has borne a hero!7
  • Continue to be such a woman abounding in heroes—
  • She who has made us abound in a hero!’

Of such a son, verily, they say: ‘Ah, you have gone beyond your father! Ah, you have gone beyond your grandfather!’

Ah, he reaches the highest pinnacle of splendor, glory, and sacred knowledge who is born as the son of a Brahman who knows this!

Fifth Brāhmaṇa

The tradition of teachers in the Vājasaneyi school

1. Now the Line of Tradition (vaṁśa).—

  • The son of Pautimāshī [received this teaching] from the son of Kātyāyanī,
  • the son of Kātyāyanī from the son of Gautamī,
  • the son of Gautamī from the son of Bhāradvājī,
  • the son of Bhāradvājī from the son of Pārāśarī,
  • the son of Pārāśarī from the son of Aupasvastī,
  • the son of Aupasvastī from the son of Pārāśarī,
  • the son of Pārāśarī from the son of Kātyāyanī,
  • the son of Kātyāyanī from the son of Kauśikī,
  • the son of Kauśikī from the son of Ālambī and the son of Vaiyāghrapadī,
  • the son of Vaiyāghrapadī from the son of Kāṇvī and the son of Kāpī,
  • the son of Kāpī [2] from the son of Ātreyī,
  • the son of Ātreyī from the son of Gautamī,
  • the son of Gautamī from the son of Bhāradvājī,
  • the son of Bhāradvājī from the son of Pārāśarī,
  • the son of Pārāśarī from the son of Vātsī,
  • the son of Vātsī from the son of Pārāśarī,
  • the son of Pārāśarī from the son of Vārkāruṇī,
  • the son of Vārkāruṇī from the son of Vārkāruṇī,
  • the son of Vārkāruṇī from the son of Ārtabhāgī,
  • the son of Ārtabhāgī from the son of Śauṅgī,
  • the son of Śauṅgī from the son of Sāṅkṛitī,
  • the son of Sāṅkṛitī from the son of Ālambāyanī,
  • the son of Ālambāyanī from the son of Ālambī,
  • the son of Ālambī from the son of Jāyantī,
  • the son of Jāyantī from the son of Māṇḍūkāyanī,
  • the son of Māṇḍūkāyanī from the son of Māṇḍūkī,
  • the son of Māṇḍūkī from the son of Śāṇḍilī,
  • the son of Śāṇḍilī from the son of Rāthītarī,
  • the son of Rāthītarī from the son of Bhālukī,
  • the son of Bhālukī from the two sons of Krauñcikī,
  • the two sons of Krauñcikī from the son of Vaidṛibhatī,
  • the son of Vaidṛibhatī from the son of Kārśakeyī,
  • the son of Kārśakeyī from the son of Prācīnayogī,
  • the son of Prācīnayogī from the son of Sāñjīvī,
  • the son of Sāñjīvī from the son of Prāśnī, the Āsurivāsin,
  • the son of Prāśnī from Āsurāyaṇa,
  • Āsurāyaṇa from Āsuri,
  • Āsuri [3] from Yājñavalkya,
  • Yājñavalkya from Uddālaka,
  • Uddālaka from Aruṇa,
  • Aruṇa from Upaveśi,
  • Upaveśi from Kuśri,
  • Kuśri from Vājaśravas,
  • Vājaśravas from Jihvāvant Vādhyoga,
  • Jihvāvant Vādhyoga from Asita Vārshagaṇa,
  • Asita Vārshagaṇa from Harita Kaśyapa,
  • Harita Kaśyapa from Śilpa Kaśyapa,
  • Śilpa Kaśyapa from Kaśyapa Naidhruvi,
  • Kaśyapa Naidhruvi from Vāc (Speech),
  • Vāc from Ambhiṇī,
  • Ambhiṇī from Āditya (the Sun).

These white1 sacrificial formulas (yajur) which come from Āditya are declared by Yājñavalkya of the Vājasaneyi school.

The line of tradition from Brahma

4. Up to the son of Sāñjīvī it is the same.2

  • The son of Sāñjīvī from Māṇḍūkāyani,
  • Māṇḍūkāyani from Māṇḍavya,
  • Māṇḍavya from Kautsa,
  • Kautsa from Māhitthi,
  • Māhitthi from Vāmakakshāyaṇa,
  • Vāmakakshāyaṇa from Śāṇḍilya,
  • Śāṇḍilya from Vātsya,
  • Vātsya from Kuśri,
  • Kuśri from Yajñavacas Rājastambāyana,
  • Yajñavacas Rājastambāyana from Tura Kāvasheya,
  • Tura Kāvasheya from Prajāpati,
  • Prajāpati from Brahma.

Brahma is the Self-existent (svayam-bhū). Adoration to Brahma!

CHĀNDOGYA UPANISHAD

[3 ]A parallel passage in simpler form is Chānd. 5. 1. 1-5.

[1 ]Compare the other accounts of this episode at Chānd. 5. 1. 6 - 5. 2. 2; Kaush. 3. 3.

[1 ]A parallel account is found in Chānd. 5. 3-10.

[1 ]That is, between Father Heaven and Mother Earth.

[2 ]That is, Gautama Āruṇi, the father.

[1 ]That is, the funeral pyre.

[1 ]Compare the ceremony for the ‘procuring of a special prize’ at Kaush. 2. 3 (2), where some of the same directions occur. Another parallel passage is Chānd. 5. 2. 4 - 5. 9. 2.

[1 ]A part of the elaborate ceremonies which occur also at Āśvalāyana Gṛihya Sūtras 1. 3. 1 and at Pāraskara Gṛihya Sūtras 1. 1. 2.

[2 ]With sacrificial grass—a part of the usual procedure in the sacrificial ceremony. So AV. 7. 99. 1; Śat. Br. 1. 1. 1. 22; 1. 7. 3. 28; Āśvalāyana Gṛihya Sūtras 2. 5. 2; Gobhila Gṛihya Sūtras 1. 7. 9; Kātyāyana Śrauta Sūtras 2. 3. 6.

[3 ]This word, jātavedas, is a name for fire.

[1 ]That is, in the preliminary vocalizing of the ritual.

[1 ]This may be the meaning of āmaṁsi āmaṁhi te mahi. The words seem to bear some resemblance to the phrase which involves a play on words in the corresponding passage in Chānd. 5. 2. 6, amo nāmā ’si amā hi te sarvam idam, ‘Thou art He (ama) by name, for this whole world is at home (amā) in thee.’

[2 ]The first line of the famous Sāvitrī Hymn, RV. 3. 62. 10a.

[3 ]These three lines are found at RV. 1. 90. 6 and VS. 13. 27.

[4 ]The second line of the Sāvitrī Hymn, RV. 3. 62. 10b.

[5 ]These three lines are found at RV. 1. 90. 7 and VS. 13. 28.

[6 ]The third line of the Sāvitrī Hymn, RV. 3. 62. 10c.

[7 ]These last three lines are found at RV. 1. 90. 8 and VS. 13. 29.

[8 ]A symbolic expression for ‘pre-eminent.’

[1 ]That is, the tradition through the successive teachers.

[2 ]A similar prohibition against promulgating esoteric knowledge occurs at Śvet. 6. 22 and Maitri 6. 29.

[1 ]Deictically used.

[1 ]These same items recur (though not altogether verbatim) in Kaṭha 1. 8 as possessions of which an offender is to be deprived by an offended Brahman.

[2 ]This prohibition recurs verbatim in Pāraskara Gṇhya Sūtras 1. 11. 6; the last phrase also in Śat. Br. 1. 6. 1. 18.

[1 ]‘Pot-of-cooked-food,’ one of the prescribed forms of oblation, namely a mess of barley or rice cooked with milk.

[2 ]Originally and in general, the feminine personification of ‘Divine Favor,’ as in RV. 10. 59. 6; 10. 167. 3; VS. 34. 8, 9; AV. 1. 18. 2; 5. 7. 4; Śat. Br. 5. 2. 3. 2, 4. Specifically invoked, as here, to favor procreation at AV. 6. 131. 2; 7. 20 (21). 2. In the ritual, associated with the day of the full moon, Ait. Br. 7. 11.

[3 ]Such is the meaning especially applicable in this context. Elsewhere, e.g. VS. 10. 28; Śat. Br. 5. 3. 3. 2; 13. 4. 2. 12, this epithet of Savitṛi is usually taken as from another √sū, with the meaning ‘whose is true impelling.’

[4 ]A lecherous demon.

[5 ]A loose quotation of RV. 10. 85. 22 a, c, d.

[1 ]The above three quatrains are a loose quotation of the hymn RV. 10. 184. The first quatrain occurs also at AV. 5. 25. 5; the second (with slight alterations) at AV. 5. 25. 3.

[2 ]Compare with this the invocation for successful parturition at RV. 5. 78. 7-8.

[1 ]See the similar directions at Mānava Dharma Śāstra 2. 29.

[2 ]Interpreted by the commentators as earth, atmosphere, and heaven, i. e. the world-all; or as Rig-Veda, Yajur-Veda, and Sāma-Veda, i. e. all knowledge.

[3 ]Possibly with an added connotation, as vedo may be the nominative form also of vedas, ‘property, wealth.’

[4 ]In later works this sacred ceremony of naming is found considerably elaborated. See Āśvalāyana Gṛihya Sūtras 1. 15. 3-8; Pāraskara Gṛihya Sūtras 1. 17. 1-4; Gobhila Gṛihya Sūtras 2. 8. 14-17; and Mānava Dharma Śāstra 2. 30-33.

[5 ]RV. 1. 164. 49 with lines b and c transposed.

[6 ]Or Iḍā, goddess of refreshment in the Rig-Veda.

[7 ]Or, ‘To a hero she has borne a hero.’

[1 ]That is, pure, unmingled (with Brāhmaṇa portions), orderly. Thus the White Yajur-Veda is distinguished from the Black Yajur-Veda.

[2 ]As in the previous list.