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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

FOURTH PRAPĀṬHAKA

The rule for the elemental soul’s complete union with the Soul at death

1. Then, indeed, assuredly, those chaste [Vālakhilyas], exceedingly amazed, united and said: “Sir, adoration be to you! Instruct us further. You are our way [of escape]. There is no other.

What is the rule (vidhi) for this elemental soul, whereby, on quitting this body, it may come to complete union (sāyujya) with the Soul (Ātman)?”

Then he said to them:—

The miserable condition of the individual Soul

2. “Now, it has elsewhere been said: ‘Like the waves in great rivers, there is no turning back of that which has previously been done. Like the ocean tide, hard to keep back is the approach of one’s death. Like a lame man—bound with the fetters made of the fruit of good and evil (sad-asad); like the condition of one in prison—lacking independence; like the condition of one in the realm of death—in a condition of great fear; like one intoxicated with liquor—intoxicated with delusion (moha); like one seized by an evil being—rushing hither and thither; like one bitten by a great snake—bitten by objects of sense; like gross darkness—the darkness of passion; like jugglery (indrajāla)—consisting of illusion (māyā-maya), like a dream—falsely apparent; like the pith of a bananatree—unsubstantial; like an actor—in temporary dress; like a painted scene—falsely delighting the mind.’

Moreover it has been said:—

• Objects of sound and touch and sense
• Are worthless objects in a man.
• Yet the elemental soul through attachment to them
• Remembers not the highest place.

The antidote: study of the Veda, performance of one’s own duty, and austerity

3. The antidote, assuredly, indeed, for this elemental soul (bhūtātman) is this: study of the knowledge of the Veda, and pursuit of one’s regular duty. Pursuit of one’s regular duty, in one’s own stage of the religious life—that, verily, is the rule! Other rules are like a bunch of grass. With this, one tends upwards; otherwise, downwards. That is one’s regular duty, which is set forth in the Vedas. Not by transgressing one’s regular duty does one come into a stage of the religious life. Some one says: ‘He is not in any of the stages of the religious life! Verily, he is one who practises austerity!’ That is not proper. [However], if one does not practise austerity, there is no success in the knowledge of the Soul (Ātman), nor perfection of works. For thus has it been said:—

• ’Tis goodness (sattva) from austerity (tapas),
• And mind from goodness, that is won;
• And from the mind the Soul is won;
• On winning whom, no one returns.

Knowledge of Brahma, austerity, and meditation: the means of union with the Soul

4. ‘Brahma is!’ says he who knows the Brahma-knowledge.

‘This is the door to Brahma!’ says he who becomes free of evil by austerity.

‘Om is the greatness of Brahma!’ says he who, completely absorbed, meditates continually.

Therefore, by knowledge (vidyā), by austerity (tapas), and by meditation (cintā) Brahma is apprehended.

He becomes one who goes beyond [the lower] Brahma, even to the state of supreme divinity above the gods; he obtains a happiness undecaying, unmeasured, free from sickness—he who, knowing this, reverences Brahma with this triad [i. e. knowledge, austerity, and meditation].

So when this chariot-rider1 is liberated from those things wherewith he was filled full and overcome, then he attains complete union (sāyujya) with the Ātman (Soul).”

Worship of the various popular gods is permissible and rewarding, but temporary and inferior

5. Then they said: “Sir, you are the explainer! You are the explainer!2 What has been said has been duly fixed in mind by us.—Now, answer a further question.

Agni (Fire), Vāyu (Wind), and Āditya (Sun); time—whatever it is—, breath, and food; Brahmā, Rudra, and Vishṇu3 —some meditate upon one, some upon another. Tell us which one is the best?”

Then he said to them:—

6. “These are, assuredly, the foremost forms of the supreme, the immortal, the bodiless Brahma. To whichever one each man is attached here, in its world he rejoices indeed. For thus has it been said4 : ‘Verily, this whole world is Brahma.’

Verily, these, which are its foremost forms, one should meditate upon, and praise, but then deny. For with these one moves higher and higher in the worlds. But in the universal dissolution he attains the unity of the Person—yea, of the Person!” ’5

[1 ]For the same metaphor of the individual soul riding in the body as in a vehicle see above, 2. 3. and 2. 6; also Kaṭha 3. 3.

[2 ]If instead of abhivādī the reading should be ativādī, as in Chānd. 7. 15. 4. and Muṇḍ. 3. 1. 4, then the translation would be: ‘You are a superior speaker! You are a superior speaker!’

[3 ]Note the three triads: an old Vedic trinity, three principles speculated about as philosophic causes, and the famous Brahmanic trinity.

[4 ]Chānd. 3. 14. 1.

[5 ]This evidently is the end of the conversation, begun in 2. 3, between the Vālakhilyas and Prajāpati, as derived by tradition from Maitri and narrated by Śākāyanya to King Bṛihadratha. The remainder of the Upanishad up to 6. 29 is supposedly a continuation of Śākāyanya’s long discourse; but without a doubt it consists of several supplements, as even the commentator explains with regard to the Sixth and Seventh Prapāṭhakas.