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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).

Author: Misc (Upanishads)
Translator: Robert Ernest Hume

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KAUSHĪTAKI UPANISHAD1

FIRST ADHYĀYA

The course of reincarnation, and its termination through metaphysical knowledge2

Citra and Śvetaketu concerning the path to the conclusion of reincarnation

1. Citra Gāṅgyāyani,3 verily, being about to sacrifice, chose Āruṇi.4 He then dispatched his son Śvetaketu, saying: ‘You perform the sacrifice.’ When he had arrived,5 he asked of him: ‘Son of Gautama,6 is there a conclusion [of transmigration] in the world in which you will put me? Or is there any road? Will you put me in its world?’

Then he said: ‘I know not this. However, let me ask the teacher.’ Then he went to his father and asked: ‘Thus and so has he asked me. How should I answer?’

Then he said: ‘I too know not this. Let us pursue Veda-study (svādhyāya) at [his] residence, and get what our betters give. Come! Let us both go.’

Then, fuel in hand, he returned to Citra Gāṅgyāyani, and said: ‘Let me come to you as a pupil.’

To him then he said: ‘Worthy of sacred knowledge (brahma) are you, O Gautama, who have gone not unto conceit. Come! I will cause you to understand.’

The testing at the moon; thence either return to earth, or further progress

2. Then he said: ‘Those who, verily, depart from this world—to the moon, in truth, they all go. During the earlier half it thrives on their breathing spirits (prāṇa); with the latter half1 it causes them to be reproduced. This, verily, is the door of the heavenly world—that is, the moon. Whoever answers it, him it lets go further. But whoever answers it not, him, having become rain, it rains down here. Either as a worm, or as a moth, or as a fish, or as a bird, or as a lion, or as a wild boar,2 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 here according to his deeds (karman), according to his knowledge.

When he comes thither it asks him: ‘Who are you?’

He should reply:

‘From the far-shining,3 O ye seasons, has semen been gathered,
From the fifteenfold produced,3 from the realm of the fathers.3
As such send ye me in a man as an agent.
With the man as an agent in a mother infuse me.

So am I born, being born forth4 as the twelfth or thirteenth succeeding month, by means of a twelve- or thirteen-fold father.5 For the knowledge of this was I—for the knowledge of the opposite of this.6 So bring ye my seasons on to immortality. By this truth, by this austerity I am a season, I am connected with the seasons. Who am I? I am you.’

It lets him go further.

The course to the Brahma-world

3. Having entered upon this Devayāna (‘Leading-to-the-gods’) path, he comes to the world of Agni (Fire), then to the world of Vāyu (Wind), then to the world of Varuṇa,1 then to the world of Indra, then to the world of Prajāpati, then to the world of Brahma. This Brahma-world, verily, has the lake Āra, the moments Yeshṭiha, the river Vijarā (‘Ageless’), the tree Ilya, the city Sālajya, the abode Aparājita (‘Unconquered’), the two door-keepers Indra and Prajāpati, the hall Vibhu (‘Extensive’), the throne Vicakshaṇā (‘Far-shining’), the couch Amitaujas (‘Of Unmeasured Splendor’), and the beloved Mānasī (‘Mental’), and her counterpart Cākshushī (‘Visual’), both of whom, taking flowers, verily weave the worlds, and the Apsarases (Nymphs), Ambās (‘Mothers’) and Ambāyavīs (‘Nurses’), and the rivers Ambayā (‘Little Mothers’). To it comes he who knows this. To him Brahma says: ‘Run ye to him! With my glory, verily, he has reached the river Vijarā (‘Ageless’). He, verily, will not grow old.’

The knower’s triumphal progress through the Brahma-world

4. Unto him there go forth five hundred Apsarases, one hundred with fruits in their hands, one hundred with ointments in their hands, one hundred with garlands in their hands, one hundred with vestments in their hands, one hundred with powdered aromatics in their hands. They adorn him with the adornment of Brahma. He, having been adorned with the adornment of Brahma, a knower of Brahma, unto Brahma goes on. He comes to the lake Āra. This he crosses with his mind. On coming to it, those who know only the immediate, sink. He comes to the moments Yeshṭiha. These run away from him. He comes to the river Vijarā (‘Ageless’). This he crosses with his mind alone (eva). There he shakes off his good deeds and his evil deeds. His dear relatives succeed to the good deeds; those not dear, to the evil deeds. Then, just as one driving a chariot looks down upon the two chariot-wheels, thus he looks down upon day and night, thus upon good deeds and evil deeds, and upon all the pairs of opposites. This one, devoid of good deeds, devoid of evil deeds, a knower of Brahma, unto very Brahma goes on.

Approaching unto the very throne of Brahma

5. He comes to the tree Ilya; the fragrance of Brahma enters into him.

He comes to the city Sālajya; the flavor of Brahma enters into him.

He comes to the abode Aparājita (‘Unconquered’); the brilliancy of Brahma enters into him.

He comes to the two door-keepers, Indra and Prajāpati; these two run away from him.

He comes to the hall Vibhu (‘Extensive’); the glory of Brahma enters into him.

He comes to the throne Vicakshaṇā (‘Far-shining’).1 The Bṛihad and the Rathantara Sāmans are its two fore feet; the Śyaita and the Naudhasa, the two hind feet; the Vairūpa and the Vairāja, the two lengthwise pieces; the Śākvara and Raivata, the two cross ones. It is Intelligence (prajñā), for by intelligence one discerns.

He comes to the couch Amitaujas (‘Of Unmeasured Splendor’); this is the breathing spirit (prāṇa). The past and the future are its two fore feet; prosperity and refreshment, the two hind feet; the Bhadra and Yajñāyajñīya [Sāmans], the two head pieces; the Bṛihad and the Rathantara, the two lengthwise pieces; the verses (ṛc) and the chants (sāman), the cords stretched lengthwise; the sacrificial formulas (yajus), the cross ones; the Soma-stems, the spread; the Udgītha, the bolster (upaśrī); prosperity, the pillow. Thereon Brahmā sits. He who knows this, ascends it with one foot only (eva) at first. Him Brahmā asks, ‘Who are you?’ To him he should answer:—

Essential identity with the infinite Real

6. ‘I am a season. I am connected with the seasons. From space as a womb I am produced as the semen for a wife,1 as the brilliance of the year, as the soul (ātman) of every single being. You are the soul of every single being. What you are, this am I.’

To him he says: ‘Who am I?’
He should say: ‘The Real.’
‘What is that, namely the Real (satyam)?’

‘Whatever is other than the sense-organs (deva) and the vital breaths (prāṇa)—that is the actual (sat). But as for the sense-organs and the vital breaths—that is the yon (tyam). This is expressed by this word “satyam” (‘the Real’). It is as extensive as this world-all. You are this world-all.’

Thus he speaks to him then. This very thing is declared by a Rig[-Veda] verse:—

Apprehension of It through the Sacred Word and through all the functions of a person; the knower’s universal possession

7. Having the Yajus as his belly, having the Sāman as his head,

Having the Rig as his form, yonder Imperishable

‘Is Brahma!’ Thus is he to be discerned—

The great seer, consisting of the Sacred Word (brahma-maya).2

He says to him: ‘Wherewith do you acquire (√āp) my masculine names?’

‘With the vital breath (prāṇa, masc.),’ he should answer.

‘Wherewith feminine names?’3

‘With speech (vāc, fem.).’

‘Wherewith neuter ones?’3

‘With the mind (manas, neut.).’

‘Wherewith odors?’

‘With the breath (prāṇa1 ).’

‘Wherewith forms?’

‘With the eye.’

‘Wherewith sounds?’

‘With the ear.’

‘Wherewith the flavors of food?’

‘With the tongue.’

‘Wherewith actions?’

‘With the two hands.’

‘Wherewith pleasure and pain?’

‘With the body.’

‘Wherewith bliss, delight, and procreation?’

‘With the generative organ.’

‘Wherewith goings?’

‘With the two feet.’

‘Wherewith thoughts, what is to be understood, and desires?’

‘With intelligence (prajñā),’ he should say.

To him he says: ‘The [primeval] waters [and also: Acquisitions],2 verily, indeed, are my world. It is yours.’

Whatever conquest is Brahma’s, whatever attainment—that conquest he conquers, that attainment he attains who knows this—yea, who knows this!

SECOND ADHYĀYA

The doctrine of Prāṇa, together with certain ceremonies

Identity with Brahma; its value in service and security to oneself

1. ‘The breathing spirit (prāṇa) is Brahma’—thus indeed was Kaushītaki wont to say.

Of this same breathing spirit as Brahma, verily, indeed, the mind (manas) is the messenger; the eye, the watchman; the ear, the announcer; speech, the handmaid.1

He who, verily, indeed, knows the mind as the messenger of this breathing spirit, [i. e.] of Brahma, becomes possessed of a messenger; he who knows the eye as the watchman, becomes possessed of a watchman; he who knows the ear as the announcer, becomes possessed of an announcer; he who knows speech as the handmaid, becomes possessed of a handmaid.2

To this same breathing spirit as Brahma, verily, all these divinities without his begging bring offering. Likewise, indeed, to this same breathing spirit all beings without his begging bring offering.

Of him who knows this, the secret doctrine (upaniṣad) is: ‘One should not beg.’ It is as if, having begged of a village and not having received, one were to sit down,3 saying: ‘I would not eat anything given from here!’ and then those very ones who formerly refused him invite him, saying: ‘Let us give to you!’ Such is the virtue (dharma) of the non-beggar.4 Charitable people, however, address him, saying: ‘Let us give to you!’

2. ‘The breathing spirit (prāṇa) is Brahma’—thus, indeed, was Paiṅgya wont to say.

Of this same breathing spirit as Brahma, verily, off behind the speech the eye is enclosed; off behind the eye the ear is enclosed; off behind the ear the mind is enclosed; off behind the mind the breathing spirit is enclosed.

To this same breathing spirit as Brahma, verily, all these divinities without his begging bring offering. Likewise indeed, to him all beings without his begging bring offering.

Of him who knows this, the secret doctrine (upaniṣad) is: ‘One should not beg.’ It is as if, having begged of a village and not having received, one were to sit down, saying: ‘I would not eat anything given from here!’ and then those very ones who formerly refused him invite him, saying: ‘Let us give to you!’ Such is the virtue of the non-beggar.1 Charitable people, however, address him, saying: ‘Let us give to you!’

3 (2). Now next, the procuring of a special prize.—

In case one should covet a special prize—either on the night of a full moon or on the night of a new moon, or during the bright half of the moon under an auspicious constellation—at one of these points of time,2 having built up a fire, having swept around, having sprinkled around, having purified,3 having bent the right knee, with a spoon (sruva) or with a wooden bowl (camasa) or with a metal cup (kaṁsa),4 he offers these oblations of melted butter:—

‘The divinity named Speech is a procurer. May it procure this thing for me from so-and-so! To it, hail (svāhā)!

The divinity named Breath (prāṇa) is a procurer. May it procure this thing for me from so-and-so! To it, hail!

The divinity named Eye is a procurer. May it procure this thing for me from so-and-so! To it, hail!

The divinity named Ear is a procurer. May it procure this thing for me from so-and-so! To it, hail!

The divinity named Mind is a procurer. May it procure this thing for me from so-and-so! To it, hail!

The divinity named Intelligence is a procurer. May it procure this thing for me from so-and-so! To it, hail!’

Then having sniffed the smell of the smoke, having rubbed his limbs over with a smearing of the melted butter, silently he should go forth5 and declare his object, or despatch a messenger. He obtains indeed.

To win another’s affection

4 (3). Now next, longing in connection with the divine powers1 (daiva smara).—

If one should desire to become beloved of a man, or of a woman, or of men, or of women—at one of these same [aforementioned] points of time, having built up a fire,2 he in the same manner offers these oblations of melted butter:—

‘Your Speech I sacrifice in me, you so-and-so! Hail!
Your Breath I sacrifice in me, you so-and-so! Hail!
Your Eye I sacrifice in me, you so-and-so! Hail!
Your Ear I sacrifice in me, you so-and-so! Hail!
Your Mind I sacrifice in me, you so-and-so! Hail!
Your Intelligence I sacrifice in me, you so-and-so! Hail!’

Then, having sniffed the smell of the smoke, having rubbed his limbs over with a smearing of the melted butter, silently he should go forth and desire to approach and touch, or he may simply stand and converse from windward. He becomes beloved indeed. They long for him indeed.

The perpetual sacrifice of self

5 (4). Now next, the matter of self-restraint (sāṁyamana) according to Pratardana, or the ‘Inner Agnihotra Sacrifice,’ as they call it.—

As long, verily, as a person is speaking, he is not able to breathe. Then he is sacrificing breath (prāṇa) in speech.

As long, verily, as a person is breathing, he is not able to speak. Then he is sacrificing speech (vāc) in breath.

These two are unending, immortal oblations; whether waking or sleeping, one is sacrificing continuously, uninterruptedly.3 Now, whatever other oblations there are, they are limited, for they consist of works (karma-maya). Knowing this very thing, verily, indeed, the ancients did not sacrifice the Agnihotra sacrifice.

Glorification of the Uktha1

6. ‘The Uktha (Recitation) is brahma (sacred word)’—thus indeed was Śushkabṛiṅgāra wont to say.

One should reverence it as the Rig (Hymn of Praise); unto such a one indeed all beings sing praise (ṛc) for his supremacy.

One should reverence it as the Yajus (Sacrificial Formula); unto such a one indeed all beings are united (yujyante) for his supremacy.

One should reverence it as the Sāman (Chant); unto such a one indeed all beings bow down (saṁnamante) for his supremacy.

One should reverence it as beauty (śrī).

One should reverence it as glory (yaśas).

One should reverence it as brilliancy (tejas).

As this [i.e. the Uktha] is the most beautiful, the most glorious, the most brilliant among the Śastras (Invocations of Praise)—even so is he who knows this, the most beautiful, the most glorious, the most brilliant among all beings.

So the Adhvaryu priest prepares (saṁskaroti) this soul (ātman) that is related to the sacrifice,2 that consists of works. On it he weaves what consists of the Yajus. On what consists of the Yajus the Hotṛi priest weaves what consists of the Rig. On what consists of the Rig the Udgātṛi priest weaves what consists of the Sāman. This is the soul of all the threefold knowledge. And thus he who knows this, becomes the soul of Indra.3

Daily adoration of the sun for the removal of sin

7 (5). Now next are the all-conquering Kaushītaki’s three adorations:—

The all-conquering Kaushītaki indeed was wont to4 worship the rising sun—having performed the investiture with the sacred thread (yajñopavītaṁ),1 having sipped2 water, thrice having sprinkled the water-vessel—saying: ‘Thou art a snatcher! Snatch my sin (pāpman)!’

In the same manner [he was wont to worship the sun] when it was in the mid-heaven: ‘Thou art a snatcher-up! Snatch up my sin!’

In the same manner [he was wont to worship the sun] when it was setting: ‘Thou art a snatcher-away! Snatch away my sin!’

Whatever evil (pāpa) he committed by day or night, it snatches away.3

Likewise also he who knows this, worships the sun in the same manner.3 Whatever evil one commits by day or night, it snatches away.

Regular adoration of the new moon for prosperity

8. Now, month by month on the night of the new moon when it comes around4 one should, in the same manner, worship the moon as it appears in the west; or he casts two blades of green grass5 toward it, saying:—

‘That heart of mine of contour fair (susīma)
Which in the moon in heaven rests—
I ween myself aware of that!
May I not weep for children’s ill!’6

In advance of such a one, indeed, his progeny decease not.

—Thus in the case of one to whom a son has been born.

Now in the case of one to whom a son has not been born.—

‘Be thou swelled forth. Let enter thee . . .’1
‘In thee let juices, powers also gather . . .’2
‘The stalk that the Ādityas cause to swell forth . . .’3

Having muttered these three sacred verses (ṛc), he says: ‘Cause not thyself to swell forth with our vital breath, progeny, cattle! He who hates us and him whom we hate—cause thyself to swell forth with his vital breath, progeny, cattle!4

Thereupon I turn myself with Indra’s turn5 ; I turn myself along with the turn of the sun.’

Thereupon he turns himself toward the right arm.

9 (6). Now, on the night of the full moon one should, in the same manner, worship the moon as it appears in the east, saying:—

‘Thou art King Soma. Thou art the Far-shining, the Five-mouthed, Prajāpati (Lord of Creation).

The Brahman (brāhmaṇa) is one mouth of thee. With that mouth thou eatest the kings. With that mouth make me an eater of food.

The king (rājan) is one mouth of thee. With that mouth thou eatest the people (viś). With that mouth make me an eater of food.

The hawk is one mouth of thee. With that mouth thou eatest the birds. With that mouth make me an eater of food.

Fire is one mouth of thee. With that mouth thou eatest the world. With that mouth make me an eater of food.

In thee is a fifth mouth. With that mouth thou eatest all beings. With that mouth make me an eater of food.

Waste not thou away with our vital breath, progeny, cattle! He who hates us and him whom we hate—waste thou away with his vital breath, progeny, cattle!

Thereupon I turn myself with the turn of the gods1 ; I turn myself along with the turn of the sun.’

Thereupon he turns himself toward the right arm.

A prayer in connection with wife and children

10. Now, when about to lie down with a wife, one should touch her heart, and say:—

‘That which in thy heart, O [dame] with fair-parted hair,
Is placed—within Prajāpati2 —
Therewith, O Queen of immortality,
May you not come on children’s ill!’3

In advance of such a one indeed her4 children decease not.

A returning father’s affectionate greeting to his son1

11 (7). Now, when one has been away, on coming back he should kiss2 his son’s head and say:—

‘From every limb of mine you come!
Right from my heart you are born forth!
You are myself (ātman), indeed, my son!3
So live a hundred autumns long!

So-and-so!4 ’—He takes his name.

‘Become a stone! Become an ax!
Become unconquerable gold!
A brilliance (tejas), son, indeed you are!5
So live a hundred autumns long!6

So-and-so!7 ’—He takes his name.

Then he embraces him,8 saying: ‘Wherewith Prajāpati embraced his creatures for their security, therewith I embrace you, So-and-so!’—He takes his name.9

Then he mutters in his right ear:—

‘Confer on him,10 O generous one (maghavan), onrushing . . .’

and in the left [ear]:—

‘O Indra, grant most excellent possessions!’11

[and says:] ‘Be not cut off!1 Be not perturbed.2 Live a hundred autumns of life. Son, I kiss your head with your name, So-and-so!’—Thrice he should kiss his head.

‘I make a lowing over you with the lowing of cows.’—Thrice he should make a lowing over his head.

The manifestation of the permanent Brahma in evanescent phenomena

(a) Cosmical powers revertible into wind

12 (8). Now next, the dying around of the gods (daiva parimara).3 —

This Brahma, verily, shines when fire blazes; likewise this dies when it blazes not. Its brilliance (tejas) goes to the sun; its vital breath (prāṇa), into the wind (vāyu).

This Brahma, verily, shines when the sun is seen; likewise this dies when it is not seen. Its brilliance goes to the moon; its vital breath, to the wind.

This Brahma, verily, shines when the moon is seen; likewise this dies when it is not seen. Its brilliance goes to lightning; its vital breath, to the wind.

This Brahma, verily, shines when the lightning lightens; likewise this dies when it lightens not. Its brilliance goes to the wind4 ; its vital breath, to the wind.

All these divinities, verily, having entered into wind, perish not when they die in the wind; therefrom indeed they come forth again.

—Thus with reference to the divinities.

(b) An individual’s powers revertible into breath

Now with reference to oneself.—

13. This Brahma, verily, shines when one speaks with speech; likewise this dies when one speaks not. Its brilliance goes to the eye; its vital breath, to the vital breath.

This Brahma, verily, shines when one sees with the eye; likewise this dies when one sees not. Its brilliance goes to the ear; its vital breath, to the vital breath.

This Brahma, verily, shines when one hears with the ear; likewise this dies when one hears not. Its brilliance goes to the mind; its vital breath, to the vital breath.

This Brahma, verily, shines when one thinks with the mind; likewise this dies when one thinks not. Its brilliance goes to the vital breath; its vital breath, to the vital breath.

All these divinities, verily, having entered into the vital breath, perish not when they die in the vital breath; therefrom indeed they come forth again.

So verily, indeed, if upon one who knows this both mountains should roll themselves forth—both the southern and the northern1 —desiring to lay him low, indeed they would not lay him low. But those who hate him and those whom he himself (svayaṁ) hates—these all die around him.

The contest of the bodily powers for supremacy; the ultimate goal

14 (9). Now next, the assumption of superior excellence (niḥśreyasādāna).2 —

All these divinities, verily, indeed, when disputing among themselves in the matter of self-superiority, went forth from this body. It lay, not breathing, dry,3 become like a piece 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, seeing with the eye.

Then the ear entered into it. It just lay, speaking with speech, seeing with the eye, hearing with the ear.

Then the mind entered into it. It just lay, speaking with speech, seeing with the eye, hearing with the ear, thinking with the mind.

Then the vital breath (prāṇa) entered into it. Thereupon indeed it arose.

All those divinities, verily, having recognized the superior excellence in the vital breath, and having passed into the vital breath, even the intelligential self (prajñātman), went forth from this body1 —all these together. They, having entered into the wind,2 having the nature of space (ākāśātman), went to heaven (svar).

Likewise also, indeed, he who knows this, having recognized the superior excellence in the vital breath,3 having passed into the vital breath, even the intelligential self, of all beings,4 goes forth from this body along with all these. He, having entered into the wind,2 having the nature of space, goes to heaven. He goes to that [place] where these gods are. Having reached that, he becomes immortal as the gods are immortal—he who knows this.3

A dying father’s bequest of his various powers to his son5

15 (10). Now next, the Father-and-son Ceremony, or the Transmission, as they call it.—

A father, when about to decease, summons his son. Having strewn the house with new grass, having built up the fire, having set down near it a vessel of water together with a dish, the father, wrapped around with a fresh garment, remains lying.6 The son,7 having come, lies down on top, touching organs with organs. Or he may, even, transmit to him seated face to face.1 Then he delivers over to him [thus]:—

Father: ‘My speech in you I would place!’

Son: ‘Your speech in me I take.’

Father: ‘My breath (prāṇa2 ) in you I would place!’

Son: ‘Your breath in me I take.’

Father: ‘My eye in you I would place!’

Son: ‘Your eye in me I take.’

Father: ‘My ear in you I would place!’

Son: ‘Your ear in me I take.’

Father: ‘My tastes in you I would place!’.

Son: ‘Your tastes in me I take.’

Father: ‘My deeds (karman) in you I would place!’

Son: ‘Your deeds in me I take.’

Father: ‘My pleasure and pain in you I would place!’

Son: ‘Your pleasure and pain in me I take.’

Father: ‘My bliss, delight, and procreation in you I would place!’

Son: ‘Your bliss, delight, and procreation in me I take.’

Father: ‘My goings in you I would place!’

Son: ‘Your goings in me I take.’

Father: ‘My mind3 in you I would place!’

Son: ‘Your mind in me I take.’

Father: ‘My intelligence (prajn̄ā)4 in you I would place!’

Son: ‘Your intelligence4 in me I take.’

If, however, he should be unable to speak much, let the father say summarily: ‘My vital breaths (prāṇa) in you I would place!’ [and] the son [reply]: ‘Your vital breaths in me I take.’5

Then, turning to the right, he goes forth toward the east.6

The father calls out after him: ‘May glory (yaśas), sacred luster (brahma-varcasa),7 and fame delight in you!’

Then the other looks over his left shoulder. Having hid [his face] with his hand, or having covered [it] with the edge of his garment, he says: ‘Heavenly (svarga) worlds and desires do you obtain!’

If he should become well, the father should dwell under the lordship of his son, or he should wander around as a religious mendicant.1 If, however, he should decease, so let them furnish2 him as he ought to be furnished—as he ought to be furnished.

THIRD ADHYĀYA

Doctrine of Prāṇa (the Breathing Spirit)

Knowledge of Indra, the greatest possible boon to men

1. Pratardana Daivodāsi by fighting and virility arrived at the beloved abode of Indra.

To him then Indra said: ‘Pratardana, choose a boon (vara)!’3

Then said Pratardana: ‘Do you yourself choose for me the one which you deem most beneficent to mankind.’

To him then Indra said: ‘A superior (vara), verily, chooses not for an inferior (avara). Do you yourself choose.’

‘No boon (a-vara), verily, then, is it to me!’ said Pratardana.

But Indra departed not from the truth, for Indra is truth.

To him then Indra said: ‘Understand me, myself. This indeed I deem most beneficent to man—namely, that one should understand me. I slew the three-headed son of Tvashtṛi.4 I delivered the Arunmukhas, ascetics, to the wild dogs.1 Transgressing many compacts, I transfixed the people of Prahlāda2 in the sky, the Paulomas3 in the atmosphere, the Kālakāñjas4 on earth.5 Of me, such a one as I was then (tasya me tatra), not a single hair was injured!

So he who understands me—by no deed whatsoever of his is his world injured, not by stealing, not by killing an embryo, not by the murder of his mother, not by the murder of his father; if he has done any6 evil (pāpa), the dark color departs not7 from his face.8 ’

His identity with life and immortality

2. Then he said: ‘I am the breathing spirit (prāṇa), the intelligential self (prajñātman). As such (tam9 ), reverence me as life (āyus), as immortality. Life is the breathing spirit. The breathing spirit, verily, is life. The breathing spirit, indeed, is immortality.10 For, as long as the breathing spirit remains in this body, so long is there life. For indeed, with the breathing spirit in this11 world one obtains immortality; with intelligence, true conception (samkalpa).

So he who reverences me as life, as immortality, reaches the full term of life in this world; he obtains immortality, indestructibility (akṣiti) in the heavenly world (svarga-loka).’

The unity of an individual’s functions or special prāṇas

Now on this point some say: ‘The vital breaths (prāṇa), verily, go into a unity, for’—so they say (iti)—‘[otherwise] no one would be able at once to cause to know a name with speech, a form with the eye, a sound with the ear, a thought with the mind. As a unity, verily, the vital breaths, every single one, cause to know all things here.

All the vital breaths speak along with speech when it speaks.

All the vital breaths see along with the eye when it sees.

All the vital breaths hear along with the ear when it hears.

All the vital breaths think along with the mind when it thinks.

All the vital breaths breathe along with breath (prāṇa) when it breathes.’

‘That is indeed so,’ said Indra. ‘There is, however,’ he continued (iti), ‘a superior excellence among the vital breaths.

The really vitalizing and unifying ‘vital breath,’ the breathing spirit or conscious self

3. One lives with speech gone, for we see the dumb;

one lives with eye gone, for we see the blind;

one lives with ear gone, for we see the deaf;

one lives with mind gone, for we see the childish;

one lives with arms cut off, one lives with legs cut off, for thus we see.

But now it is the breathing spirit (prāṇa), even the intelligential self (prajñātman), that seizes hold of and animates (ut-thā) this body. This, therefore, one should reverence as the Uktha.1

This is the All-obtaining (sarvāpti)2 in the breathing spirit (prāṇa).3

As for the breathing spirit—verily, that is the intelligential self! As for the intelligential self—verily, that is the breathing spirit. For truly, these two dwell in this body; together the two depart.’

This is the view (dṛṣṭi) thereof, this the understanding (vijñāna):—

When a person is so asleep that he sees no dream whatever, then he becomes unitary in this breathing spirit. Then

speech together with all names goes to it;
the eye together with all forms goes to it;
the ear together with all sounds goes to it;
the mind together with all thoughts goes to it.

When he awakens—as from a blazing fire sparks would disperse in all directions, even so from this self (ātman) the vital breaths (prāṇa) disperse to their respective stations; from the vital breaths, the sense-powers (deva); from the sense-powers, the worlds.

This selfsame breathing spirit as the intelligential self seizes hold of and animates (ut-thā) this body. This therefore one should reverence as the Uktha.

This is the All-obtaining in the breathing spirit.

As for the breathing spirit—verily, that is the intelligential self. As for the intelligential self—verily, that is the breathing spirit.1

This is the proof (siddhi) thereof, this the understanding:—

When a sick person about to die comes to such weakness that he comes to a stupor (sammoha), then they say of him: ‘His thought (citta) has departed. He hears not. He sees not. He speaks not with speech. He thinks not.’ Then he becomes unitary in this breathing spirit (prāṇa). Then

speech together with all names goes to it;
the eye together with all forms goes to it;
the ear together with all sounds goes to it;
the mind together with all thoughts goes to it.2

(4) When he departs from this body, he departs together with all these.

The ‘All-obtaining’ in Prāṇa through the vital breaths

4. Speech pours1 all names in it2 ; with speech it obtains all names.

Breath (prāṇa) pours all odors in it; with breath it obtains all odors.

The eye pours all forms in it; with the eye it obtains all forms.

The ear pours all sounds in it; with the ear it obtains all sounds.

The mind pours all thoughts in it; with the mind it obtains all thoughts.

This is the All-obtaining (sarvāpti)3 in the breathing spirit.

As for the breathing spirit (prāṇa)—verily, that is the intelligence (prajñā); as for the intelligence—verily, that is the breathing spirit,4 for together these two dwell in this body, together the two depart.

The correlation of the individual’s functions with the facts of existence

Now then, we will explain how all beings (bhūta) become one with this intelligence.—

5. Speech is one portion thereof taken out. Name is its externally correlated (parastāt prati-vi-hita) existential element (bhūta-mātrā).

Breath (prāṇa) is one portion thereof taken out. Odor is its externally correlated existential element.

The eye is one portion thereof taken out. Form (rūpa) is its externally correlated existential element.

The ear is one portion thereof taken out. Sound is its externally correlated existential element.

The tongue is one portion thereof taken out. Taste is its externally correlated existential element.

The two hands are one portion thereof taken out. Work (karman) is their externally correlated existential element.

The body is one portion thereof taken out. Pleasure and pain are its externally correlated existential element.

The generative organ is one portion thereof taken out. Bliss, delight, and procreation are its externally correlated existential element.

The two feet are one portion thereof taken out. Goings are their externally correlated existential element.

The mind (manas1 ) is one portion thereof taken out. Thoughts2 and desires are its externally correlated existential element.

The supremacy of consciousness in all the functions and facts of existence

6. With intelligence (prajñā) having mounted on speech, with speech one obtains all names.

With intelligence having mounted on breath (prāṇa), with breath one obtains all odors.

With intelligence having mounted on the eye, with the eye one obtains all forms.

With intelligence having mounted on the ear, with the ear one obtains all sounds.

With intelligence having mounted on the tongue, with the tongue one obtains all tastes.

With intelligence having mounted on the two hands, with the two hands one obtains all works.

With intelligence having mounted on the body, with the body one obtains pleasure and pain.

With intelligence having mounted on the generative organ, with the generative organ one obtains bliss, delight, and procreation.

With intelligence having mounted on the two feet, with the two feet one obtains all goings.

With intelligence having mounted on the mind (manas),3 with the mind one obtains all thoughts.4

The indispensableness of consciousness for all facts and experience

7. For truly, apart from intelligence (prajñā) speech would not make cognizant (pra + √jñā) of any name whatsoever. ‘My mind was elsewhere,’ one says; ‘I did not cognize that name.’

For truly, apart from intelligence breath would not make cognizant of any odor whatsoever. ‘My mind was elsewhere,’ one says; ‘I did not cognize that odor.’

For truly, apart from intelligence the eye would not make cognizant of any form whatsoever. ‘My mind was elsewhere,’ one says; ‘I did not cognize that form.’

For truly, apart from intelligence the ear would not make cognizant of any sound whatsoever. ‘My mind was elsewhere,’ one says; ‘I did not cognize that sound.’

For truly, apart from intelligence the tongue would not make cognizant of any taste whatsoever. ‘My mind was elsewhere,’ one says; ‘I did not cognize that taste.’

For truly, apart from intelligence the two hands would not make cognizant of any action whatsoever. ‘My (me) mind was elsewhere,’ one says (āha); ‘I (aham) did not cognize (prājñāsiṣam)1 that action.’

For truly, apart from intelligence the body would not make cognizant of any pleasure or pain whatsoever. ‘My mind was elsewhere,’ one says; ‘I did not cognize that pleasure or pain.’

For truly, apart from intelligence the generative organ would not make cognizant of any bliss, delight, and procreation whatsoever. ‘My mind was elsewhere,’ one says; ‘I did not cognize that bliss, delight, and procreation.’

For truly, apart from intelligence the two feet would not make cognizant of any going whatsoever. ‘My mind was elsewhere,’ one says; ‘I did not cognize that going.’

For truly, apart from intelligence no thought (dhī) whatsoever would be effected; nothing cognizable would be cognized.

The subject of all knowledge, the paramount object of knowledge

8. Speech is not what one should desire to understand. One should know the speaker.

Smell is not what one should desire to understand. One should know the smeller.

Form is not what one should desire to understand. One should know the seer.1

Sound is not what one should desire to understand. One should know the hearer.

Taste is not what one should desire to understand. One should know the discerner of taste.

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.

Going is not what one should desire to understand. One should know the goer.

Mind (manas) is not what one should desire to understand. One should know the thinker (mantṛ).

The absolute correlativity of knowing and being

These ten existential elements (bhūta-mātrā), verily, are with reference to intelligence (adhi-prajña). The ten intelligential elements (prajñā-mātrā) are with reference to existence (adhi-bhūta.) For truly, if there were no elements of being there would be no elements of intelligence. Verily, if there were no elements of intelligence, there would be no elements of being. For truly, from either alone no appearance (rūpa) whatsoever would be effected.

Their unity in the conscious self

And this is not a diversity. But as of a chariot the felly is fixed on the spokes and the spokes are fixed on the hub, even so these elements of being (bhūta-mātrā) are fixed on the elements of intelligence (prajñā-mātrā), and the elements of intelligence are fixed on the breathing spirit (prāṇa).

This same breathing spirit, in truth, is the intelligential self (prajñātman); [it is] bliss, ageless, immortal.

A person’s ethical irresponsibility, his very self being identical with the world-all

He does not become greater (bhūyas) with good action, nor indeed lesser (kanīyas) with bad action.

This one, truly, indeed, causes him whom he wishes to lead up from these worlds, to perform good action. This one, also indeed, causes him whom he wishes to lead downward, to perform bad action.

He is the world-protector (loka-pāla). He is the worldsovereign (lokādhipati). He is the lord of all.1

‘He is my self (ātman)’—this one should know. ‘He is my self’—this one should know.

FOURTH ADHYĀYA

A progressive definition of Brahma2

Bālāki’s offer of instruction concerning Brahma

1. Now then, verily, there was Gārgya Bālāki, famed as learned in the scriptures (anūcāna). He dwelt among the Uśīnaras, among the Satvans and the Matsyas,3 among the Kurus and the Pañcālas, among the Kāśis and the Videhas.

He, then, coming to Ajātaśatru, [king] of Kāśi,4 said: ‘Let me declare Brahma to you.’

To him then Ajātaśatru said: ‘A thousand [cows] we give to you! At such a word as this, verily, indeed, people would run together, crying, “A Janaka!5 A Janaka!” ’

Clue-words of the subsequent conversation

2.
1 In the sun—the Great,
in the moon—Food,
in lightning—Truth,
in thunder—Sound,
in wind—Indra Vaikuṇṭha,
in space—the Plenum,
in fire—the Vanquisher,
in water—Brilliance
(tejas).

Bālāki’s and Ajātaśatru’s progressive determination of Brahma

(a) In various cosmic phenomena

3. Then said Bālāki: ‘Him who is this person in the sun—him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As the Great, the White-robed, the Pre-eminent (atiṣṭhā), the Head of all beings—thus, verily, I reverence him.’

He then who reverences him thus, becomes pre-eminent, the head of all beings.

4. Then said Bālāki: ‘Him who is this person in the moon—him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As King Soma,2 as the soul (ātman) of Food—thus, verily, I reverence him.’

He then who reverences him thus, becomes the soul of food.

5. Then said Bālāki: ‘Him who is this person in the lightning—him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As the soul of Truth1 —thus, verily, I reverence him.’

He then who reverences him thus, becomes the soul of truth.1

6. Then said Bālāki: ‘Him who is this person in thunder—him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As the soul of Sound—thus, verily, I reverence him.’

He then who reverences him thus, becomes the soul of sound.

7 (82 ). Then said Bālāki: ‘Him who is this person in wind—him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As Indra Vaikuṇṭha, the unconquered hero—thus, verily, I reverence him.’

He then who reverences him thus, becomes indeed triumphant, unconquerable, a conqueror of adversaries.

8 (72 ). Then said Bālāki: ‘Him who is this person in space—him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As the Plenum (pūrṇa), the non-active (a-pravartin) Brahma—thus, verily, I reverence him.’

He then who reverences him thus, becomes filled (pūryate) with offspring, cattle,3 splendor (yaśas), the luster of sanctity (brahma-varcasa), and the heavenly world (svarga-loka); he reaches the full term of life.

9. Then said Bālāki: ‘Him who is this person in fire—him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As the Vanquisher—thus, verily, I reverence him.’

He then who reverences him thus, becomes verily a vanquisher amid others.4

10. Then said Bālāki: ‘Him who is this person in water—him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As the soul (ātman) of Brilliance1 —thus, verily, I reverence him.’

He then who reverences him thus, becomes the soul of brilliance.1

—Thus with reference to the divinities.

(b) In the self

Now with reference to the self.—

11. Then said Bālāki: ‘Him who is this person in the mirror—him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As the Counterpart—thus, verily, I reverence him.’

He then who reverences him thus—a very counterpart of him is born in his offspring, not an unlikeness.

12. Then said Bālāki: ‘Him who is this person in the shadow2 —him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As the inseparable Double—thus, verily, I reverence him.’

He then who reverences him thus, obtains from his double3 ; he becomes possessed of his double.4

13. Then said Bālāki: ‘Him who is this person in the echo5 —him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As Life (asu)6 —thus, verily, I reverence him.’

He then who reverences him thus,7 passes not into unconsciousness (sammoha) before the time.

14. Then said Bālāki: ‘Him who is this person in sound1 —him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As Death—thus, verily, I reverence him.’

He then who reverences him thus,2 deceases not before the time.

15 (163 ). Then said Bālāki: ‘The person here who, asleep,4 moves about in dream—him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As King Yama—thus, verily, I reverence him.’

He then who reverences him thus—everything here is subdued (√yam) to his supremacy.

16 (153 ). Then said Bālāki: ‘Him who is this person in the body—him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As Prajāpati (Lord of Creation)—thus, verily, I reverence him.’

He then who reverences him thus, becomes procreated (prajāyate) with offspring, cattle,5 splendor, the luster of sanctity, the heavenly world; he reaches the full term of life (āyu).

17. Then said Bālāki: ‘Him who is this person in the right eye—him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As the soul (ātman) of Speech,6 the soul of fire, the soul of light—thus, verily, I reverence him.’

He then who reverences him thus, becomes the soul of all these.

18. Then said Bālāki: ‘Him who is this person in the left eye—him indeed I reverence.’

To him then Ajātaśatru said: ‘Make me not to converse on him! As the soul of Truth, the soul of lightning, the soul of brightness—thus, verily, I reverence him.’

He then who reverences him thus, becomes the soul of all these.

The universal creator in the covert of the heart

19. Thereupon Bālāki was silent. To him then Ajātaśatru said: ‘So much only, Bālāki?’

‘So much only,’ said Bālāki.

To him then Ajātaśatru said: ‘In vain, verily, indeed, did you make me to converse, saying, “Let me declare Brahma to you.” He, verily, O Bālāki, who is the maker of these persons [whom you have mentioned in succession], of whom, verily, this is the work—he, verily, should be known.’

Thereupon Bālāki, fuel in hand,1 approached, saying: ‘Receive me as a pupil.’

To him then Ajātaśatru said: ‘This I deem2 an appearance (rūpa) contrary to nature3 —that a Kshatriya should receive a Brahman as pupil. But come! I will cause you to understand.’ Then, taking him by the hand, he went forth. The two then came upon a person asleep. Him then Ajātaśatru addressed: ‘O great, white-robed King Soma!’ But he just lay silent.4 Thereupon he threw at him with a stick. Thereupon he arose.

To him then Ajātaśatru said: ‘Where in this case, O Bālāki, has this person lain? What has become of him here? Whence has he returned here?’

Thereupon Bālāki understood not.

To him then Ajātaśatru said: ‘Where in this case, O Bālāki, this person has lain, what has become of him here, whence he has returned here—as I asked (iti)—is, the arteries of a person5 called hitā (‘the Beneficent’). From the heart they spread forth to the pericardium. Now, they are as minute as a hair subdivided a thousandfold. They consist of a minute essence, reddish-brown, white, black, yellow, and red. In these one remains while, asleep, he sees no dream whatsoever.

The ultimate unity in the self—creative, pervasive, supreme, universal

20.
Then he becomes unitary in this Prāṇa.
Then speech together with all names goes to it;
the eye together with all forms goes to it;
the ear together with all sounds goes to it;
the mind (manas) together with all thoughts goes to it.

This selfsame breathing spirit (prāṇa), even the intelligential self (prajñātman), has entered this bodily self (śarīra-ātman) up to the hair and finger-nail tips.1 (20) Just as a razor might be hidden in a razor-case, or fire2 in a fire-receptacle, even thus this intelligential self has entered this bodily self up to the hair and the finger-nail tips. Upon that self these selves depend, as upon a chief his own [men]. Just as a chief enjoys his own [men], or as his own [men] are of service to a chief, even thus this intelligential self enjoys these selves; even thus these selves are of service to that self.

Verily, as long as Indra understood not this self, so long the Asuras (demons) overcame him. When he understood, then, striking down and conquering the Asuras, he compassed (pari + √i) the supremacy (śraiṣṭhya), independent sovereignty (svārājya), and overlordship (ādhipatya) of all gods and of all beings.

Likewise also, he who knows this, striking off all evils (pāpman), compasses the supremacy, independent sovereignty, and overlordship of all beings—he who knows this, yea, he who knows this!

[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.

[2 ]Other expositions of this subject occur at Chānd. 5. 3-10 and Bṛih. 6. 2.

[3 ]Or Gārgyāyaṇi, according to another reading.

[4 ]That is, as officiating priest.—Com.

[5 ]So B, abhyāgataṁ; but A has, instead, asīnaṁ, ‘when he was seated.’

[6 ]So A: putra ’sti; but B has the (less appropriate) reading putro ’si, ‘You are the son of Gautama’ Is there . . .’

[1 ]Reading aparapakṣeṇa.

[2 ]In A this item is lacking, and the order of the series is different.

[3 ]That is, the moon.—Com.

[4 ]upa-jāyamāna: or perhaps ‘re-born,’ a meaning which is used in the BhG. and MBh.

[5 ]That is, the year.—Com.

[6 ]‘This’ = brahma, according to the Com. The idea is perhaps: ‘A person’s life is either unto knowledge of the truth, or unto ignorance.’ Deussen interprets more specifically, with reference to ‘the two paths’ which are being expounded in this chapter, that ‘this’ refers to the devayāna, ‘the path to the gods,’ and ‘the opposite of this’ to the pitryāna, ‘the path to the fathers.’ Bohtlingk makes an ingenious text-emendation: saṁ tad vide ’ham, prati tad vide ’ham, instead of ’saṁ tadvide ’ham, pratitadvide ’ham. But the result, ‘I am conscious of this; I recollect this,’ does not seem as probable as the traditional reading, although that itself does not seem altogether correct. Bohtlingk’s article ‘Bemerkungen zu einigen Upanishaden’ contains on pp. 98-99 a rejoinder to Deussen on this same passage.

[1 ]Here A adds ‘then to the world of Āditya (the Sun).’

[1 ]The combined descriptions of the throne and of the couch are very similar to the description of Vrātya’s seat in AV. 15. 3. 3-9, and also of Indra’s throne in Ait. Br. 8. 12.

[1 ]So B: bhāryāyai retas. A has instead bhāyā(s) etad, ‘ . . . produced—from light; thus [I am] the brilliance . . . ’

[2 ]The passage from the last sentence in the preceding section through this stanza is not found in some manuscripts, is not commented on by Śaṅkarānanda, and therefore is very probably an interpolation.

[3 ]Such is the order in A; but in B the items about ‘feminine names’ and ‘neuter names’ are transposed.

[1 ]A variant in both A and B is ghrāṇa, ‘smell.’

[2 ]The Com. explains āpas as meaning ‘the primary elements.’ But the word very probably has a double significance in this connection; beside its evident meaning, it refers also (though as an artificial plural of √āp) to the preceding questions, ‘Wherewith do you acquire (√āp) . . . ’ The usual Upanishadic conclusion of such a series would very appropriately be formed if the word meant, summarily, ‘acquisitions.’

[1 ]In A this item about ‘speech’ comes directly after ‘mind.’

[2 ]This paragraph is lacking in A.

[3 ]Or, ‘fast upon [the village].’ For the practice of ‘suicide by starvation’ see the article by Prof. Hopkins in JAOS. 21. 146-159, especially p. 159, where this very passage is discussed.

[4 ]The idea would seem to be: ‘Such (i. e. the same) is true of the non-beggar who knows. Without his begging, however, he too receives.’ But, instead of the ayācatas of B, A has yācitas, i. e. ‘of the beggar.’ Then the idea would seem to be: ‘Such (i. e. as has been described) is the virtue of the beggar. He finally receives. He who knows, however—he, too, finally receives without begging solely because of his knowing.’ With either reading the meaning is not altogether explicit.

[1 ]See note 4 on page 308.

[2 ]This phrase is lacking in A.

[3 ]This word is lacking in B.

[4 ]The two last alternatives are lacking in B.

[5 ]From the place of the oblations to the house of the possessor of the object.—Com.

[1 ]Namely Speech, Breath, Eye, Ear, Mind, and Intelligence—enumerated in the previous section.

[2 ]This phrase is lacking in B.

[3 ]This word is lacking in B.

[1 ]Compare the identification of the Uktha with Prāṇa at Bṛih. 5. 13. 1.

[2 ]So B, aiṣṭikam; A has instead, aiṣṭakam, ‘that is related to the sacrificial bricks.’

[3 ]So B. Instead of this sentence, A has: ‘And this is the soul of a person. Thus he becomes a soul who knows this.’

[4 ]The preceding words of this sentence are lacking in A. That has simply ‘He would worship . . . ’

[1 ]This probably is the earliest reference to the Indian religious custom of investing the twice-born with a sacred thread to be worn over the left shoulder.—Max Müller (SBE. 1. 285, note 1).

[2 ]Thus A: ācamya; B, instead, has ānīya, ‘having fetched.’

[3 ]The preceding sentence is lacking in A.

[4 ]This word, vṛttāyām, is lacking in A.

[5 ]Instead of this phrase harita-trṇe vā praty-asyati, A has harita-trṇābhyāṁ vāk praty-asyati . . ., ‘with two blades of green grass speech casts toward . . . ’

[6 ]So in B; but in A this stanza reads:—

‘That heart of thine of contour fair
Which rests up in the moon—with that,
O queen of immortality,
May I not weep for children’s ill!’

The meaning of ‘su-sīmaṁ’ in the first line is uncertain. sīman, the base of this compound, is used (according to the references in BR.) to mean either the line of the hair-part or the line of a boundary, i.e. out-line. In the case-form in which the compound occurs in this passage it must needs, apparently, agree with ‘heart’; and its meaning would involve the second-mentioned meaning of the base. Accordingly, in this poetical passage, it is rendered ‘of contour fair.’ This stanza recurs later, though in changed form, at 2. 10—there, as well as here, with variations in A and B. The form in 2. 8 B seems to be quoted (though incompletely and with additional lines) at Pār. Gṛihya Sūtra 1. 11. 9; and the form in 2. 10 A, similarly, at Āśy. Gṛihya Sūtra 1. 13. 7. In all those three other instances the person addressed is different, it being there a wife addressed by her husband, while here the moon by a worshiper. And in the adapted form of the stanza as a whole this particular word also is different: susīme, vocative singular feminine. Its meaning there, accordingly, would seem quite evidently to be ‘O thou (fem.) with fair-parted hair.’ Perhaps for the sake of uniformity with these three other occurrences of the same (adapted) stanza, BR. and BWb. propose to emend here likewise to susīme; and Deussen is inclined to favor this. It is a plausible, but not a necessary, emendation; a derivative compound may possess a double meaning as well as its base, and may be accordant therewith.

[1 ]= RV. 1. 91. 16 a and 9. 31. 4 a.

[2 ]= RV. 1. 91. 18 a.

[3 ]= AV. 7. 81. 6 a with the exception of ādityās for devās; found also in TS. 2. 4. 14. 1 and MS. 4. 9. 27; 4. 12. 2.

[4 ]The AV. chapter, a line of which was quoted just above, contains also (7. 81. 5) a petition similar to this one.

[5 ]That is, toward the east, which is the special region of Indra. A instead has daivīṁ, ‘of the gods,’ here as well as in the parallel passage later, 2. 9.

[1 ]Deussen understands this word to refer to Varuna and Indra, regents of the western and the eastern quarters respectively; and therefore supposes that in this ceremony the worshiper makes a complete turn around from east to west to east, as compared with the half turn from west to east in the previous paragraph. But there A has ‘of the gods’ instead of ‘of Indra,’ and other specifications the same as here. The necessary data for determining are insufficient; the conjecture may be possible for B, but not for A.

[2 ]This stanza is adapted from 2. 8. Between the moon, which was addressed there, and the wife, who is addressed here and who as the bearer of progeny is pantheistically associated with Prajāpati, the Lord of Progeny, an intermediate connection is made at 2. 9 through the identification of the moon with Prajāpati. For variations in the two forms of the stanza consult page 312, note 6.

[3 ]Instead of these last two verses according to B, A has

‘—I ween myself aware of it.
May I not weep for children’s ill!’

[4 ]A has, instead, the masculine form of the pronoun.

[1 ]These directions are incorporated in the Gṛihya Sūtras: Āśvalāyana 1. 15. 3, 9; Pāraskara 1. 16. 18; Khādira 2. 3. 13; Gobhila 2. 8. 21, 22; Āpastamba 6. 15. 12.

[2 ]So B, abhi-jighret; A has, instead, abhi-mrśet, ‘touch.’ On the ‘sniff-kiss’ see the article by Prof. Hopkins, JAOS. 28. 120-134.

[3 ]So B: putra nāma. Possibly, however, putranāma; if so, then

‘You are myself, by name my son!’ A has, instead, putra mā vitha:

‘You are myself! You’ve saved me, son!’ This conception accords with the later etymology of son as ‘savior from hell,’ puttra, Mānava Dharma Śāstra 9. 138.

[4 ]This word (asau) is lacking in B.

[5 ]Or, ‘A Brilliance, son, by name you are!’

[6 ]This stanza, with ātmā instead of tejas in the third line, occurs in the Mādhyaṁdina recension of Bṛih. at 6. 4. 26 (= Śat. Br. 14. 9. 4. 26) and in Pār. Gṛihya Sūtra 1. 16. 18; with vedas instead of the tejas, it occurs, along with the two following Rig-Veda quotations, in Āśv. Gṛihya Sūtra 1. 15. 3.

[7 ]This word (asau) is lacking in B.

[8 ]This phrase is lacking in A.

[9 ]This sentence is lacking in B.

[10 ]This line = RV. 3. 36. 10 a with asme, ‘us,’ adapted to asmai, ‘him.’

[11 ]= RV. 2. 21. 6 a.

[1 ]mā chitthā(s) [—A; chetthā(s)—B]. Compare, in the prayer ‘For some one’s continued life’ at AV. 8. 1. 4, mā chitthā(s) asmāl lokād . . .

‘Be not cut off from this world,
From the sight of Agni and of the Sun!’

[2 ]mā vyathiṣṭhā(s). Occurs in BhG. 11. 34.

[3 ]Compare a somewhat similar passage in Ait. Br. 8. 28 entitled ‘The Dying around Brahma,’ where also the wind is the ultimate in the regression of these same five phenomena (though in inverse order).

[4 ]So A. B has the less appropriate diśas, ‘regions of heaven.’

[1 ]That is, the Vindhyas and the Himālayas respectively.

[2 ]Other accounts of the same allegory occur in Bṛih. 6. 1. 1-14; Chānd. 5. 1; and Kaush. 3. 3.

[3 ]The words ‘not breathing, dry’ are lacking in A.

[1 ]A has, instead, lokād, ‘world.’

[2 ]So B: vāyu-praviṣṭa; but A has, instead, vāyu-pratiṣṭha, ‘established on the wind.’

[3 ]The previous phrase is lacking in A.

[4 ]The words ‘of all beings’ are lacking in B.

[5 ]Another account of a ‘father-to-son transmission’ is found in Bṛih. 1. 5. 17-20.

[6 ]So B: pitā śete. But A has, instead, svayam śyete. According to this reading, what was in the other reading a man verb is lost; and the sentences must be reconstructed: ‘A father . . . summons his son, having strewn . . . , having built . . . , having set down . . . dish, wrapped . . . garment, himself in white. The son, . . . ’

[7 ]If the elision is of a locative, putre, instead of a nominative, putras, then without a grammatical impossibility (though with less probability as being an exceptional usage) the sentence might mean: ‘Upon the son when he comes (or, Upon the son’s coming) he lies . . . ’

[1 ]So B; but A has, instead, ‘. . . sit in front of him.’

[2 ]This word here designates ‘breath’ as ‘the function of smell,’ rather than as ‘the breath of life.’

[3 ]This item of the series is lacking in A; but see next note.

[4 ]So B; A has, instead, dhivo vijñātavyani kāmān, ‘thoughts, what is to be understood, and desires’—items which occur in a partially similar series in 1. 7.

[5 ]This whole sentence is lacking in A.

[6 ]This word, prāṅ, is lacking in B.

[7 ]Here A has, in addition, ‘food to eat.’

[1 ]pari + √vraj.

[2 ]That is, with obsequies. Understood thus, the subject of the verb is indefinite; and the object is ‘the deceased father.’ Possibly (though less probably, it would seem), ‘the prāṇas of the father’ are intended as the subject; and the son is intended as the object—Deussen’s interpretation. The reading of A gives yet another meaning: ‘According as he [i.e. the father] furnishes him [i.e. the son], so ought he to be furnished—so ought he to be furnished.’

[3 ]A has, instead, ‘a boon I would give you!’

[4 ]This exploit of Indra’s is referred to at RV. 10. 8. 8, 9; 10. 99. 6; Śat. Br. 1. 2. 3. 2; 12. 7. 1. 1. Further accounts of this conflict between Indra and Viśvarūpa, as the son of Tvashtṛi is called, occur at Tait. Saṁhitā 2. 5. 1. 1 ff.; Śat. Br. 1. 6. 3. 1, 2; 5. 5. 4. 2, 3; and Kāthaka 12, 10 (cited in Weber’s Indische Studien, 3. 464).

[1 ]The foregoing exploits of Indra are mentioned at Ait. Br. 7. 28.

[2 ]Or, Prahrāda, a chief of the Asuras.

[3 ]A troop of demons.

[4 ]A tribe of Asuras.

[5 ]Weber has an extensive discussion concerning the meaning of the foregoing names and the identity of the personages, together with numerous relevant literary references, in his Indische Studien, 1. 410-418.

[6 ]This word, cana, is lacking in B.

[7 ]That is, ‘he does not become pale.’

[8 ]Professor Deussen’s note on this sentence (Sechzig Upanishads, p. 44, note 1) is an acute and concise interpretation of the general Upanishadic theory: ‘Whoever has attained the knowledge of the Ātman and his unity with it, and thereby has been delivered from the illusion of individual existence, his good and evil deeds come to nought; they are no longer his deeds, simply because he is no longer an individual.’

[9 ]So A. But B has, instead, prajñātmānam; accordingly the sentences must be reconstructed thus: ‘I am the breathing spirit (prāṇa). Reverence me as the intelligential self, as life, . . .’

[10 ]This sentence is lacking in B.

[11 ]So B; but A has, instead, ‘yonder.’

[1 ]‘The Recitation of Praise’ in the ritual. The same identification occurs also at Bṛih. 5. 13. 1.

[2 ]That is, ‘it is in (the individual) conscious spirit that all facts are obtained.’ This compact expression might possibly be understood to summarize the earlier practical teaching that ‘in Prāṇa a knower thereof obtains all things’; and also, pregnantly, the teaching (both earlier and later in this Upanishad) that ‘in the conscious Self all things do obtain [both ontologically and ethically—‘obtain’ being used in its intransitive meaning].’

[3 ]This sentence is lacking in B.

[1 ]The preceding three paragraphs (which have already occurred in this section) are lacking in A.

[2 ]A has here in addition: ‘When he awakens—as from a blazing fire sparks would disperse in all directions, even so from this self the vital breaths disperse to their respective stations; from the vital breaths, the sense-powers; from the sense-powers, the worlds.’ But in the present context this sentence seems to be an inapt refrain from the previous paragraph.

[1 ]So A: abhivisrjate.

[2 ]So B: asmin.

[3 ]On this word see p. 322, n. 2, above.

[4 ]The previous sentence is lacking in B.

[1 ]A has here, instead, ‘intelligence (prajñā).’

[2 ]A has here, in addition, ‘what is to be understood (vijñātavyam).’

[3 ]A has here, instead, dhī, ‘thought.’

[4 ]A has here, in addition, ‘what is to be understood and desired.’

[1 ]These singular forms of A seem preferable to the dual forms of the readings in B; similarly in the third sentence following, about ‘feet.’ Accordingly, the speaker in all these direct quotations is to be understood as indefinite rather than as the particular organ mentioned.

[1 ]So B; but A has, instead, ‘the knower of form.’

[1 ]So A: sarveśa; but B has, instead, lokeśa, ‘world-lord.’

[2 ]Another narration of the same dialogue occurs at Bṛih. 2. 1.

[3 ]Adopting the reading satvan-matsyeṣu in agreement with BR. s.v., Weber (Indische Studien, 1. 419), and Deussen.

[4 ]The modern Benares.

[5 ]A king famed for his great knowledge.

[1 ]This entire paragraph is lacking in some manuscripts. It is merely a list of clue-words summarizing the following conversation.

[2 ]This phrase is lacking in B.

[1 ]A has here, instead, ‘of brilliance.’

[2 ]A inverts the order of sections from B.

[3 ]Instead of the following portion of this paragraph, A has: ‘Neither he nor his offspring moves on (pra-vartate) before the time.’

[4 ]So B: vā’ anyeṣu; but A has, instead, evā ’nv eṣa, ‘. . . , such a one in consequence becomes a vanquisher indeed.’

[1 ]So B: tejasas; but A has, instead, ‘of name.’

[2 ]Instead of this word, A has ‘the echo.’

[3 ]That is, his wife.

[4 ]In offspring.—Com.

[5 ]Instead of this phrase, A has: ‘The sound that follows a person—that indeed . . .’

[6 ]Strictly ‘the breath of life’; but A has, instead, āyu, ‘life,’ strictly ‘the duration of life.’ In either recension the conception of life seems to imply an active response to, and correspondence with, environment.

[7 ]A has here, in addition, ‘neither he nor his offspring.’

[1 ]Instead of this phrase, A has: ‘Him who is this shadow-person—.’

[2 ]A has here, in addition, ‘neither he nor his offspring.’

[3 ]A inverts the order from B.

[4 ]A has here, instead, ‘This intelligent self whereby a person here, asleep . . .’

[5 ]The following part of this sentence is lacking in A.

[6 ]A has here, instead, ‘name.’

[1 ]The sign of suppliant pupilship.

[2 ]So B: manye; but A has, instead, syāt, ‘would be.’

[3 ]prati-loma, literally ‘against the hair.’

[4 ]This last word is lacking in B.

[5 ]A has, instead, ‘of the heart.’

[1 ]In A the previous sentence is lacking, and § 20 begins at this point.

[2 ]For a discussion of the exact meaning of this phrase consult the foot-note to the parallel passage in Bṛih. 1. 4. 7.