Eleventh Khaṇḍa.

When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse:

‘Yonder he neither rises nor sets at any time. If this is not true, ye gods, may I lose Brahman.’

And indeed to him who thus knows this Brahma-upanishad (the secret doctrine of the Veda) the sun does not rise and does not set. For him there is day, once and for all.

This doctrine (beginning with III, 1, 1) Brahman (m. Hiraṇyagarbha) told to Prajāpati (Virāj), Prajāpati to Manu, Manu to his offspring (Ikshvāku, &c.) And the father told that (doctrine of) Brahman (n.) to Uddālaka Āruṇi.

A father may therefore tell that doctrine of Brahman to his eldest son, or to a worthy pupil.

But no one should tell it to anybody else, even if he gave him the whole sea-girt earth, full of treasure, for this doctrine is worth more than that, yea, it is worth more.

Twelfth Khaṇḍa.

The Gāyatrī (verse) is everything whatsoever here exists. Gāyatrī indeed is speech, for speech sings forth (gāya-ti) and protects (trāya-te) everything that here exists.

That Gāyatrī is also the earth, for everything that here exists rests on the earth, and does not go beyond.

That earth again is the body in man, for in it the vital airs (prāṇas, which are everything) rest, and do not go beyond.

That body again in man is the heart within man, for in it the prāṇas (which are everything) rest, and do not go beyond.

That Gāyatrī has four feet and is sixfold. And this is also declared by a Ṛc verse (Rig-Veda X, 90, 3):—

‘Such is the greatness of it (of Brahman, under the disguise of Gāyatrī); greater than it is the Person (purusha). His feet are all things. The immortal with three feet is in heaven (i. e. in himself).’

The Brahman which has been thus described (as immortal with three feet in heaven, and as Gāyatrī) is the same as the ether which is around us;

And the ether which is around us, is the same as the ether which is within us. And the ether which is within us,

That is the ether within the heart. That ether in the heart (as Brahman) is omnipresent and unchanging. He who knows this obtains omnipresent and unchangeable happiness.

Thirteenth Khaṇḍa.

For that heart there are five gates belonging to the Devas (the senses). The eastern gate is the Prāṇa (up-breathing), that is the eye, that is Āditya (the sun). Let a man meditate on that as brightness (glory of countenance) and health. He who knows this, becomes bright and healthy.

The southern gate is the Vyāna (back-breathing), that is the ear, that is the moon. Let a man meditate on that as happiness and fame. He who knows this, becomes happy and famous.

The western gate is the Apāna (down-breathing), that is speech, that is Agni (fire). Let a man meditate on that as glory of countenance and health. He who knows this, becomes glorious and healthy.

The northern gate is the Samāna (on-breathing), that is mind, that is Parjanya (rain). Let a man meditate on that as celebrity and beauty. He who knows this, becomes celebrated and beautiful.

The upper gate is the Udāna (out-breathing), that is air, that is ether. Let a man meditate on that as strength and greatness. He who knows this, becomes strong and great.

These are the five men of Brahman, the doorkeepers of the Svarga (heaven) world. He who knows these five men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world.

Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man. And of this we have this visible proof:

Namely, when we thus perceive by touch the warmth here in the body. And of it we have this audible proof: Namely, when we thus, after stopping our ears, listen to what is like the rolling of a carriage, or the bellowing of an ox, or the sound of a burning fire (within the ears). Let a man meditate on this as the (Brahman) which is seen and heard. He, who knows this, becomes conspicuous and celebrated, yea, he becomes celebrated.

Fourteenth Khaṇḍa.

All this is Brahman (n.) Let a man meditate on that (visible world) as beginning, ending, and breathing in it (the Brahman).

Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief:

The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised,

He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds.

He from whom all works, all desires, all sweet odours and tastes proceed, who embraces all this, who never speaks and who is never surprised, he, my self within the heart, is that Brahman (n.) When I shall have departed from hence, I shall obtain him (that Self). He who has this faith has no doubt; thus said Śāṇḍilya, yea, thus he said.

Fifteenth Khaṇḍa.

The chest which has the sky for its circumference and the earth for its bottom, does not decay, for the quarters are its sides, and heaven its lid above. That chest is a treasury, and all things are within it.

Its eastern quarter is called Juhū, its southern Sahamānā, its western Rājñī, its northern Subhūtā. The child of those quarters is Vāyu, the air, and he who knows that the air is indeed the child of the quarters, never weeps for his sons. ‘I know the wind to be the child of the quarters, may I never weep for my sons.’

‘I turn to the imperishable chest with such and such and such.’ ‘I turn to the Prāṇa (life) with such and such and such.’ ‘I turn to Bhūḥ with such and such and such.’ ‘I turn to Bhuvaḥ with such and such and such.’ ‘I turn to Svaḥ with such and such and such.’

‘When I said, I turn to Prāṇa, then Prāṇa means all whatever exists here—to that I turn.’

‘When I said, I turn to Bhūḥ, what I said is, I turn to the earth, the sky, and heaven.’

‘When I said, I turn to Bhuvaḥ, what I said is, I turn to Agni (fire), Vāyu (air), Āditya (sun).’

‘When I said, I turn to Svaḥ, what I said is, I turn to the Ṛj-veda, Yajur-veda, and Sāma-veda. That is what I said, yea, that is what I said.’

Sixteenth Khaṇḍa.

Man is sacrifice. His (first) twenty-four years are the morning-libation. The Gāyatrī has twenty-four syllables, the morning-libation is offered with Gāyatrī hymns. The Vasus are connected with that part of the sacrifice. The Prāṇas (the five senses) are the Vasus, for they make all this to abide (vāsayanti).

If anything ails him in that (early) age, let him say: ‘Ye Prāṇas, ye Vasus, extend this my morning-libation unto the midday-libation, that I, the sacrificer, may not perish in the midst of the Prāṇas or Vasus.’ Thus he recovers from his illness, and becomes whole.

The next forty-four years are the midday-libation. The Trishṭubh has forty-four syllables, the midday-libation is offered with Trishṭubh hymns. The Rudras are connected with that part of it. The Prāṇas are the Rudras, for they make all this to cry (rodayanti).

If anything ails him in that (second) age, let him say: ‘Ye Prāṇas, ye Rudras, extend this my midday-libation unto the third libation, that I, the sacrificer, may not perish in the midst of the Prāṇas or Rudras.’ Thus he recovers from his illness, and becomes whole.

The next forty-eight years are the third libation. The Jagatī has forty-eight syllables, the third libation is offered with Jagatī hymns. The Ādityas are connected with that part of it. The Prāṇas are the Ādityas, for they take up all this (ādadate).

If anything ails him in that (third) age, let him say: ‘Ye Prāṇas, ye Ādityas, extend this my third libation unto the full age, that I, the sacrificer, may not perish in the midst of the Prāṇas or Ādityas.’ Thus he recovers from his illness, and becomes whole.

Mahidāsa Aitareya (the son of Itarā), who knew this, said (addressing a disease): ‘Why dost thou afflict me, as I shall not die by it?’ He lived a hundred and sixteen years (i.e. 24+44+48). He, too, who knows this lives on to a hundred and sixteen years.

Seventeenth Khaṇḍa.

When a man (who is the sacrificer) hungers, thirsts, and abstains from pleasures, that is the Dīkshā (initiatory rite).

When a man eats, drinks, and enjoys pleasures, he does it with the Upasadas (the sacrificial days on which the sacrificer is allowed to partake of food).

When a man laughs, eats, and delights himself, he does it with the Stuta-śastras (hymns sung and recited at the sacrifices).

Penance, liberality, righteousness, kindness, truthfulness, these form his Dakshiṇās (gifts bestowed on priests, &c.)

Therefore when they say, ‘There will be a birth,’ and ‘there has been a birth’ (words used at the Soma-sacrifice, and really meaning, ‘He will pour out the Soma-juice,’ and ‘he has poured out the Soma-juice’), that is his new birth. His death is the Avabhṛtha ceremony (when the sacrificial Vessels are carried away to be cleansed).

Ghora Āṅgirasa, after having communicated this (view of the sacrifice) to Kṛshṇa, the son of Devăkī—and he never thirsted again (after other knowledge)—said: ‘Let a man, when his end approaches, take refuge with this Triad: “Thou art the imperishable,” “Thou art the unchangeable,” “Thou art the edge of Prāṇa.”’ On this subject there are two Ṛc verses (Rig-veda VIII, 6, 30):—

‘Then they see (within themselves) the ever-present light of the old seed (of the world, the Sat), the highest, which is lighted in the brilliant (Brahman).’ Rig-veda I, 50, 10:—

‘Perceiving above the darkness (of ignorance) the higher light (in the sun), as the higher light within the heart, the bright source (of light and life) among the gods, we have reached the highest light, yea, the highest light.’

Eighteenth Khaṇḍa.

Let a man meditate on mind as Brahman (n.), this is said with reference to the body. Let a man meditate on the ether as Brahman (n.), this is said with reference to the Devas. Thus both the meditation which has reference to the body, and the meditation which has reference to the Devas, has been taught.

That Brahman (mind) has four feet (quarters). Speech is one foot, breath is one foot, the eye is one foot, the car is one foot-so much with reference to the body. Then with reference to the gods, Agni (fire) is one foot, Vāyu (air) is one foot, Āditya (sun) is one foot, the quarters are one foot. Thus both the worship which has reference to the body, and the worship which has reference to the Devas, has been taught.

Speech is indeed the fourth foot of Brahman. That foot shines with Agni (fire) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance.

Breath is indeed the fourth foot of Brahman. That foot shines with Vāyu (air) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance.

The eye is indeed the fourth foot of Brahman. That foot shines with Āditya (sun) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance.

The ear is indeed the fourth foot of Brahman. That foot shines with the quarters as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance.

Nineteenth Khaṇḍa.

Āditya (the sun) is Brahman, this is the doctrine, and this is the fuller account of it:—

In the beginning this was non-existent. It became existent, it grew. It turned into an egg. The egg lay for the time of a year. The egg broke open. The two halves were one of silver, the other of gold.

The silver one became this earth, the golden one the sky, the thick membrane (of the white) the mountains, the thin membrane (of the yoke) the mist with the clouds, the small veins the rivers, the fluid the sea.

And what was born from it that was Āditya, the sun. When he was born shouts of hurrah arose, and all beings arose, and all things which they desired. Therefore whenever the sun rises and sets, shouts of hurrah arise, and all beings arise, and all things which they desire.

If any one knowing this meditates on the sun as Brahman, pleasant shouts will approach him and will continue, yea, they will continue.

Fourth Prapāṭhaka.

First Khaṇḍa.

There lived once upon a time Jānaśruti Pautrāyaṇa (the great-grandson of Janaśruta), who was a pious giver, bestowing much wealth upon the people, and always keeping open house. He built places of refuge everywhere, wishing that people should everywhere eat of his food.

Once in the night some Haṃsas (flamingoes) flew over his house, and one flamingo said to another: ‘Hey, Bhallāksha, Bhallāksha (short-sighted friend). The light (glory) of Jānaśruti Pautrāyaṇa has spread like the sky. Do not go near, that it may not burn thee.’

The other answered him: ‘How can you speak of him, being what he is (a rājanya, noble), as if he were like Raikva with the car?’

The first replied: ‘How is it with this Raikva with the car of whom thou speakest?’

The other answered: ‘As (in a game of dice) all the lower casts belong to him who has conquered with the Kṛta cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.’

Jānaśruti Pautrāyaṇa overheard this conversation, and as soon as he had risen in the morning, he said to his door-keeper (kshattṛ): ‘Friend, dost thou speak of (me, as if I were) Raikva with the car?’

He replied: ‘How is it with this Raikva, with the car?’

The king said: ‘As (in a game of dice), all the lower casts belong to him who has conquered with the Kṛta cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.’

The door-keeper went to look for Raikva, but returned saying, ‘I found him not.’ Then the king said: ‘Alas! where a Brāhmaṇa should be searched for (in the solitude of the forest), there go for him.’

The door-keeper came to a man who was lying beneath a car and scratching his sores. He addressed him, and said: ‘Sir, are you Raikva with the car? ‘

He answered: ‘Here I am.’

Then the door-keeper returned, and said: ‘I have found him.’

Second Khaṇḍa.

Then Jānaśruti Pautrāyaṇa took six hundred cows, a necklace, and a carriage with mules, went to Raikva and said:

‘Raikva, here are six hundred cows, a necklace, and a carriage with mules; teach me the deity which you worship.’

The other replied: ‘Fie, necklace and carriage be thine, O Śūdra, together with the cows.’

Then Jānaśruti Pautrāyaṇa took again a thousand cows, a necklace, a carriage with mules, and his own daughter, and went to him.

He said to him: ‘Raikva, there are a thousand cows, a necklace, a carriage with mules, this wife, and this village in which thou dwellest. Sir, teach me!’

He, opening her mouth, said: ‘You have brought these (cows and other presents), O Śūdra, but only by that mouth did you make me speak.’

These are the Raikva-parṇa villages in the country of the Mahāvṛshas (mahāpuṇyas) where Raikva dwelt under him. And he said to him:

Third Khaṇḍa.

‘Air (vāyu) is indeed the end of all. For when fire goes out, it goes into air. When the sun goes down, it goes into air. When the moon goes down, it goes into air.

‘When water dries up, it goes into air. Air indeed consumes them all. So much with reference to the Devas.

‘Now with reference to the body. Breath (prāṇa) is indeed the end of all. When a man sleeps, speech goes into breath, so do sight, hearing, and mind. Breath indeed consumes them all.

‘These are the two ends, air among the Devas, breath among the senses (prāṇāh).’

Once while Śaunaka Kāpeya and Abhipratārin Kākshaseni were being waited on at their meal, a religious student begged of them. They gave him nothing.

He said: ‘One god—who is he?—swallowed the four great ones, he, the guardian of the world. O Kāpeya, mortals see him not, O Abhipratārin, though he dwells in many places. He to whom this food belongs, to him it has not been given.’

Śaunaka Kāpeya, pondering on that speech, went to the student and said: ‘He is the self of the Devas, the creator of all beings, with golden tusks, the eater, not without intelligence. His greatness is said to be great indeed, because, without being eaten, he eats even what is not food. Thus do we, O Brahmacārin, meditate on that Being.’ Then he said: ‘give him food.’

They gave him food. Now these five (the eater Vāyu (air), and his food, Agni (fire), Āditya (sun), Candramas (moon), Ap (water)) and the other five (the eater Prāṇa (breath), and his food, speech, sight, hearing, mind) make ten, and that is the Kṛta (the highest) cast (representing the ten, the eaters and the food). Therefore in all quarters those ten are food (and) Kṛta (the highest cast). These are again the Virāj (of ten syllables) which eats the food. Through this all this becomes seen. He who knows this sees all this and becomes an eater of food, yea, he becomes an eater of food.

Fourth Khaṇḍa.

Satyakāma, the son of Jabālā, addressed his mother and said: ‘I wish to become a Brahmacārin (religious student), mother. Of what family am I?’

She said to him: ‘I do not know, my child, of what family thou art. In my youth when I had to move about much as a servant (waiting on the guests in my father’s house), I conceived thee. I do not know of what family thou art. I am Jabālā by name, thou art Satyakāma (Philalethes). Say that thou art Satyakāma Jābālā.’

He going to Gautama Hāridrumata said to him, ‘I wish to become a Brahmacārin with you, Sir. May I come to you, Sir?’

He said to him: ‘Of what family are you, my friend?’ He replied: ‘I do not know, Sir, of what family I am. I asked my mother, and she answered: “In my youth when I had to move about much as a servant, I conceived thee. I do not know of what family thou art. I am Jabālā by name, thou art Satyakāma,” I am therefore Satyakāma Jābālā, Sir.’

He said to him: ‘No one but a true Brāhmaṇa would thus speak out. Go and fetch fuel, friend, I shall initiate you. You have not swerved from the truth.’