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• Preface
• Remarks Concerning the Translation Its Method and Arrangement
• List of Abbreviations
• Errata
• An Outline of the Philosophy of the Upanishads
• Chapter I: The Place of the Upanishads In the History of Philosophy
• Chapter II: The Upanishads and Their Place In Indian Philosophy
• Chapter III: First Attempts At the Conception of a Unitary World-ground
• Chapter IV: The Development of the Conception of Brahma
• Chapter V: The Development of the Conception of the Atman and Its Union With Brahma
• Chapter VI: The Realistic Conception of the Ultimate Unity, and the Doctrine of Illusion
• Chapter VII: Idealism and the Conception of Pure Unity
• Chapter VIII: The Outcome On Religion and On the Doctrine of Karma
• Chapter IX: The Outcome On Practical Life and On Morals
• Chapter X: The Artificial Method of Unity In Renunciation and In Yoga
• Chapter XI: Concluding Estimate
• BṚihad-ĀraṆyaka Upanishad
• First AdhyĀya
• Second AdhyĀya
• Third AdhyĀya
• Fourth AdhyĀya
• Fifth AdhyĀya
• Sixth AdhyĀya
• ChĀndogya Upanishad
• First PrapĀṬhaka a Glorification of the Chanting of the Sāma-veda 1
• Second PrapĀṬhaka the Significance of the Chant In Various Forms
• Third PrapĀṬhaka Brahma As the Sun of the World-all
• Fourth PrapĀṬhaka Conversational Instructions
• Fifth PrapĀṬhaka Concerning Breath, the Soul, and the Universal Soul
• Sixth PrapĀṬhaka the Instruction of Śvetaketu By Uddālaka Concerning the Key to All Knowledge
• Seventh PrapĀṬhaka the Instruction of Nārada By Sanatkumāra
• Eighth PrapĀṬhaka Concerning the Nature of the Soul
• TaittirĪya Upanishad
• First VallĪ (Śikshā Vallī, ‘chapter Concerning Instruction’)
• Second VallĪ (brahmānanda Vallī, ‘bliss-of-brahma Chapter’)
• Third VallĪ (bhṛigu Vallī, ‘chapter Concerning Bhṛigu’)
• Aitareya Upanishad
• First AdhyĀya
• Second AdhyĀya
• Third AdhyĀya
• KaushĪtaki Upanishad 1
• First AdhyĀya the Course of Reincarnation, and Its Termination Through Metaphysical Knowledge 2
• Second AdhyĀya the Doctrine of Prāṇa, Together With Certain Ceremonies
• Third AdhyĀya Doctrine of Prāṇa (the Breathing Spirit)
• Fourth AdhyĀya a Progressive Definition of Brahma 2
• Kena Upanishad 1
• (first KhaṆḌa)
• (second KhaṆḌa)
• (third KhaṆḌa) 3
• (fourth KhaṆḌa)
• KaṬha Upanishad
• First VallĪ 1
• Second VallĪ
• Third VallĪ
• Fourth VallĪ
• Fifth VallĪ
• Sixth VallĪ
• ĪŚĀ Upanishad 1
• MuṆḌaka Upanishad
• First MuṆḌaka Preparation For the Knowledge of Brahma
• Second MuṆḌaka the Doctrine of Brahma-Ātman
• Third MuṆḌaka the Way to Brahma
• PraŚna Upanishad 1
• First PraŚna
• Second PraŚna
• Third PraŚna
• Fourth PraŚna
• Fifth PraŚna
• Sixth PraŚna
• MĀṆḌŪkya Upanishad
• ŚvetĀŚvatara Upanishad
• First AdhyĀya
• Second AdhyĀya
• Third AdhyĀya
• Fourth AdhyĀya
• Fifth AdhyĀya
• Sixth AdhyĀya
• Maitri Upanishad
• First PrapĀṬhaka
• Second PrapĀṬhaka
• Third PrapĀṬhaka
• Fourth PrapĀṬhaka
• Fifth PrapĀṬhaka
• Sixth PrapĀṬhaka
• Seventh PrapĀṬhaka
• A Bibliography of the Upanishads Selected, Classified, and Annotated

THIRD ADHYĀYA

Fifth Khaṇḍa

The pantheistic Self

1. [Question:] Who is this one?2

[Answer:] We worship him as the Self (Ātman).

[Question:] Which one3 is the Self?

[Answer:] [He] whereby one sees,4 or whereby one hears,5 or whereby one smells odors, or whereby one articulates speech, or whereby one discriminates the sweet and the unsweet; [2] that which is heart (hṛdaya) and mind (manas)—that is, consciousness (saṁjñāna), perception (ājñāna), discrimination (vijñāna), intelligence (prajñāna), wisdom (medhas), insight (dṛṣṭi), steadfastness (dhṛti), thought (mati), thoughtfulness (manīṣā), impulse (jūti), memory (smṛti), conception (saṁkalpa), purpose (kratu), life (asu), desire (kāma), will (vaśa).

All these indeed, are appellations of intelligence (prajñāna).

3. He is Brahma; he is Indra; he is Prajāpati; [he is] all these gods; and these five gross elements (mahā-bhūtāni), namely earth (pṛthivī), wind (vāyu), space (ākāśa), water (āpas), light (jyotīṁṣi); these things and those which are mingled of the fine (kṣudra), as it were; origins (bīja)1 of one sort and another: those born from an egg (aṇḍa-ja), and those born from a womb (jāru-ja), and those born from sweat (sveda-ja),2 and those born from a sprout (udbhij-ja); horses, cows, persons, elephants; whatever breathing thing there is here—whether moving or flying, and what is stationary.

All this is guided by intelligence, is based on intelligence. The world is guided by intelligence. The basis is intelligence. Brahma is intelligence.

4. So he [i. e. Vāmadeva], having ascended aloft from this world with that intelligent Self (Ātman), obtained all desires in yon heavenly world, and became immortal—yea, became [immortal]!

Thus (iti)! Om!

KAUSHĪTAKI UPANISHAD1

[2 ]The interpretation of ayam here is doubtless the same as in the opening sentence of the previous Adhyāya. See note 2 on p. 298.

All the published texts read ’yam. But Muller and Bohtlingk emend to yam. With this reading and with another grouping of words the entire section might be rendered as forming consecutive queries, thus:

‘[Question:] Who is he whom we worship as the Self (Ātman)? Which one is the Self? [He] whereby one . . . . or . . . . or . . . . the unsweet?’

Then the remainder of the Adhyāya would form the answer.

[3 ]That is, which one of the two selves previously mentioned? the primeval, universal Self? or the individual self?

[4 ]Roer and the Bombay editions have here, in addition, rūpam, ‘form.’

[5 ]Roer and the Bombay editions have here, in addition, śabdam, ‘sound.’

[1 ]Literally, ‘seeds.’

[2 ]This item may be a later addition to the other three, which are already similarly classified in Chānd. 6. 3. 1.

[1 ]Throughout the notes to this Upanishad the character A designates the recension published in the Ānandāśrama Sanskrit Series, and B designates the recension published in the Bibliotheca Indica Series.