The Online Library of Liberty

A project of Liberty Fund, Inc.

• 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

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.

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 (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!

KENA UPANISHAD1

[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.

[1 ]This name of the Upanished is taken from its first word kena, ‘by whom.’ It is also known as the Talavakāra, the name of the Brāhmaṇa of the Sāma-Veda to which the Upanishad in one of its recensions belongs.