Kaushītaki-Upanishad.
First Adhyāya.
CITRA Gāṅgyāyani, forsooth, wishing to perform a sacrifice, chose Āruṇi (Uddālaka, to be his chief priest). But Āruṇi sent his son, Śvetaketu, and said: ‘Perform the sacrifice for him.’ When Śvetaketu had arrived, Citra asked him: ‘Son of Gautama, is there a hidden place in the world where you are able to place me, or is it the other way, and are you going to place me in the world to which it (that other way) leads?’ He answered and said: ‘I do not know this. But, let me ask the master.’ Having approached his father, he asked: ‘Thus has Citra asked me; how shall I answer?’ Āruṇi said: ‘I also do not know this. Only after having learnt the proper portion of the Veda in Citra’s own dwelling, shall we obtain what others give us (knowledge). Come, we will both go.’ Having said this he took fuel in his hand (like a pupil), and approached Citra Gāṅgyāyani, saying: ‘May I come near to you?’ He replied: ‘You are worthy of Brahman, O Gautama, because you were not led away by pride. Come hither, I shall make you know clearly.’
And Citra said: All who depart from this world (or this body) go to the moon. In the former, (the bright) half, the moon delights in their spirits; in the other, (the dark) half, the moon sends them on to be born again. Verily, the moon is the door of the Svarga world (the heavenly world). Now, if a man objects to the moon (if one is not satisfied with life there) the moon sets him free. But if a man does not object, then the moon sends him down as rain upon this earth. And according to his deeds and according to his knowledge he is born again here as a worm, or as an insect, or as a fish, or as a bird, or as a lion, or as a boar, or as a serpent, or as a tiger, or as a man, or as something else in different places. When he has thus returned to the earth, some one (a sage) asks: ‘Who art thou?’ And he should answer: ‘From the wise moon, who orders the seasons, when it is born consisting of fifteen parts, from the moon who is the home of our ancestors, the seed was brought. This seed, even me, they (the gods mentioned in the Pañcāgnividyā) gathered up in an active man, and through an active man they brought me to a mother. Then I, growing up to be born, a being living by months, whether twelve or thirteen, was together with my father, who also lived by (years of) twelve or thirteen months, that I might either know it (the true Brahman) or not know it. Therefore, O ye seasons, grant that I may attain immortality (knowledge of Brahman). By this my true saying, by this my toil (beginning with the dwelling in the moon and ending with my birth on earth) I am (like) a season, and the child of the seasons.’ ‘Who art thou?’ the sage asks again. ‘I am thou,’ he replies. Then he sets him free (to proceed onward).
He (at the time of death), having reached the path of the gods, comes to the world of Agni (fire), to the world of Vāyu (air), to the world of Varuṇa, to the world of Indra, to the world of Prajāpati (Virāj), to the world of Brahman (Hiraṇyagarbha). In that world there is the lake Āra, the moments called Yeshṭiha, the river Vijarā (age-less), the tree Ilya, the city Sālajya, the palace Aparājita (unconquerable), the door-keepers Indra and Prajāpati, the hall of Brahman, called Vibhu (built by vibhu, egoism), the throne Vicakshaṇā (buddhi, perception), the couch Amitaujas (endless splendour), and the beloved Mānasī (mind) and her image Cākshushī (eye), who, as if taking flowers, are weaving the worlds, and the Apsaras, the Ambās (sruti, sacred scriptures), and Ambāyavīs (buddhi, understanding), and the rivers Ambayās (leading to the knowledge of Brahman). To this world he who knows this (who knows the Paryaṅka-vidyā) approaches. Brahman says to him: ‘Run towards him (servants) with such worship as is due to myself. He has reached the river Vijarā (age-less), he will never age.
Then five hundred Apsaras go towards him, one hundred with garlands in their hands, one hundred with ointments in their hands, one hundred with perfumes in their hands, one hundred with garments in their hands, one hundred with fruit in their hands. They adorn him with an adornment worthy of Brahman, and when thus adorned with the adornment of Brahman, the knower of Brahman moves towards Brahman (neut.) He comes to the lake Āra, and he crosses it by the mind, while those who come to it without knowing the truth, are drowned. He comes to the moments called Yeshṭiha, they flee from him. He comes to the river Vijarā, and crosses it by the mind alone, and there shakes off his good and evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done. And as a man, driving in a chariot, might look at the two wheels (without being touched by them), thus he will look at day and night, thus at good and evil deeds, and at all pairs (at all correlative things, such as light and darkness, heat and cold, &c.) Being freed from good and freed from evil he, the knower of Brahman (neut.), moves towards Brahman.
He approaches the tree Ilya, and the odour of Brahman reaches him. He approaches the city Sālajya, and the flavour of Brahman reaches him. He approaches the palace Aparājita, and the splendour of Brahman reaches him. He approaches the door-keepers Indra and Prajāpati, and they run away from him. He approaches the hall Vibhu, and the glory of Brahman reaches him (he thinks, I am Brahman). He approaches the throne Vicakshaṇā. The Sāman verses, Bṛhad and Rathantara, are the eastern feet of that throne; the Sāman verses, Śyaita and Naudhasa, its western feet; the Sāman verses, Vairūpa and Vairāja, its sides lengthways (south and north); the Sāman verses, Śākvara and Raivata, its sides crossways (east and west). That throne is Prajñā, knowledge, for by knowledge (self-knowledge) he sees clearly. He approaches the couch Amitaujas. That is Prāṇa (speech). The past and the future are its eastern feet; prosperity and earth its western feet; the Sāman verses, Brihad and Rathantara, are the two sides lengthways of the couch (south and north); the Sāman verses, Bhadra and Yajñāyajñīya, are its cross-sides at the head and feet (east and west); the Ṛc and Sāman are the long sheets (east and west); the Yajus the cross-sheets (south and north); the moon-beam the cushion; the Udgītha the (white) coverlet; prosperity the pillow. On this couch sits Brahman, and he who knows this (who knows himself one with Brahman sitting on the couch) mounts it first with one foot only. Then Brahman says to him: ‘Who art thou?’ and he shall answer:
‘I am (like) a season, and the child of the seasons, sprung from the womb of endless space, from the light (from the luminous Brahman). The light, the origin of the year, which is the past, which is the present, which is all living things, and all elements, is the Self. Thou art the Self. What thou art, that am U.
Brahman says to him: ‘Who am I?’ He shall answer: ‘That which is, the true’ (Sat-tyam).
Brahman asks: ‘What is the true?’ He says to him: ‘What is different from the gods and from the senses (prāṇa) that is Sat, but the gods and the senses are Tyam. Therefore by that name Sattya (true) is called all this whatever there is. All this thou art.’
This is also declared by a verse: ‘This great Ṛshi, whose belly is the Yajus, the head the Sāman, the form the Ṛc, is to be known as being imperishable, as being Brahman.’
Brahman says to him: ‘How dost thou obtain my male names?’ He should answer: ‘By breath (prāṇaḥ).’
Brahman asks: ‘How my female names?’ He should answer: ‘By speech (vāc).’
Brahman asks: ‘How my neuter names?’ He should answer: ‘By mind (manas).’
‘How smells?’ ‘By the nose.’ ‘How forms?’ ‘By the eye.’ ‘How sounds?’ ‘By the ear.’ ‘How flavours of food?’ ‘By the tongue.’ ‘How actions?’ ‘By the hands.’ ‘How pleasures and pain?’ ‘By the body.’ ‘How joy, delight, and offspring?’ ‘By the organ.’ ‘How journeyings?’ ‘By the feet.’ ‘How thoughts, and what is to be known and desired?’ ‘By knowledge (prajñā) alone.’
Brahman says to him: ‘Water indeed is this my world, the whole Brahman world, and it is thine.’
Whatever victory, whatever might belongs to Brahman, that victory and that might he obtains who knows this, yea, who knows this.
Second Adhyāya.
Prāṇa (breath) is Brahman, thus says Kaushītaki. Of this prāṇa, which is Brahman, the mind (manas) is the messenger, speech the housekeeper, the eye the guard, the ear the informant. He who knows mind as the messenger of prāṇa, which is Brahman, becomes possessed of the messenger. He who knows speech as the housekeeper, becomes possessed of the housekeeper. He who knows the eye as the guard, becomes possessed of the guard. He who knows the ear as the informant, becomes possessed of the informant.
Now to that prāṇa, which is Brahman, all these deities (mind, speech, eye, ear) bring an offering, though he asks not for it, and thus to him who knows this all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), ‘Beg not!’ As a man who has begged through a village and got nothing sits down and says, ‘I shall never eat anything given by those people,’ and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, ‘Let us give to thee.’
Prāṇa (breath) is Brahman, thus says Paiṅgya. And in that prāṇa, which is Brahman, the eye stands firm behind speech, the ear stands firm behind the eye, the mind stands firm behind the car, and the spirit stands firm behind the mind. To that prāṇa, which is Brahman, all these deities bring an offering, though he asks not for it, and thus to him who knows this, all creatures bring an offering, though he asks not for it. For him who knows this, there is this Upanishad (secret vow), ‘Beg not!’ As a man who has begged through a village and got nothing sits down and says, ‘I shall never eat anything given by those people,’ and as then those who formerly refused him press him (to accept their alms), thus is the rule for him who begs not, but the charitable will press him and say, ‘Let us give to thee.’
Now follows the attainment of the highest treasure (scil. prāṇa, spirit). If a man meditates on that highest treasure, let him on a full moon or a new moon, or in the bright fortnight, under an auspicious Nakshatra, at one of these proper times, bending his right knee, offer oblations of ghee with a ladle (sruva), after having placed the fire, swept the ground, strewn the sacred grass, and sprinkled water. Let him say: ‘The deity called Speech is the attainer, may it attain this for me from him (who possesses and can bestow what I wish for). Svāhā to it!’
‘The deity called prāṇa (breath) is the attainer, may it attain this for me from him. Svāhā to it!’
‘The deity called the eye is the attainer, may it attain this for me from him. Svāhā to it!’
‘The deity called the car is the attainer, may it attain this for me from him. Svāhā to it!’
‘The deity called mind (manas) is the attainer of it, may it attain this for me from him. Svāhā to it.’
‘The deity called prajñā (knowledge) is the attainer of it, may it attain this for me from him. Svāhā to it!’
Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of ghee, walking on in silence, let him declare his wish, or let him send a messenger. He will surely obtain his wish.
Now follows the Daiva Smara, the desire to be accomplished by the gods. If a man desires to become dear to any man or woman, or to any men or women, then at one of the (fore-mentioned) proper times he offers, in exactly the same manner (as before), oblations of ghee, saying: ‘I offer thy speech in myself, I (this one here), Svāhā.’ ‘I offer thy ear in myself, I (this one here), Svāhā.’ ‘I offer thy mind in myself, I (this one here), Svāhā.’ ‘I offer thy prajñā (knowledge) in myself, I (this one here), Svāhā.’ Then having inhaled the smell of the smoke, and having rubbed his limbs with the ointment of. ghee, walking on in silence, let him try to come in contact or let him stand speaking in the wind, (so that the wind may carry his words to the person by whom he desires to be loved). Surely he becomes dear, and they think of him.
Now follows the restraint (saṃyamana) instituted by Pratardana (the son of Divodāsa): they call it the inner Agni-hotra. So long as a man speaks, he cannot breathe, he offers all the while his prāṇa (breath) in his speech. And so long as a man breathes, he cannot speak, he offers all the while his speech in his breath. These two endless and immortal oblations he offers always, whether waking or sleeping. Whatever other oblations there are (those, e. g. of the ordinary Agnihotra, consisting of milk and other things), they have an end, for they consist of works (which, like all works, have an end). The ancients, knowing this (the best Agnihotra), did not offer the (ordinary) Agnihotra.
Uktha is Brahman, thus said Śushkabhṛṅgāra. Let him meditate on it (the uktha) as the same with the Ṛc, and all beings will praise him as the best. Let him meditate on it as the same with the Yajus, and all beings will join before him as the best. Let him meditate on it as the same with the Sāman, and all beings will bow before him as the best. Let him meditate on it as the same with might, let him meditate on it as the same with glory, let him meditate on it as the same with splendour. For as the bow is among weapons the mightiest, the most glorious, the most splendid, thus is he who knows this among all beings the mightiest, the most glorious, the most splendid. The Adhvaryu conceives the fire of the altar, which is used for the sacrifice, to be himself. In it he (the Adhvaryu) weaves the Yajus portion of the sacrifice. And in the Yajus portion the Hotṛ weaves the Ṛc portion of the sacrifice. And in the Ṛc portion the Udgātṛ weaves the Sāman portion of the sacrifice. He (the Adhvaryu or prāṇa) is the self of the threefold knowledge; he indeed is the self of it (of prāṇa). He who knows this is the self of it (becomes prāṇa).
Next follow the three kinds of meditation of the all-conquering (sarvajit) Kaushītaki. The all-conquering Kaushītaki adores the sun when rising, having put on the sacrificial cord, having brought water, and having thrice sprinkled the water-cup, saying: ‘Thou art the deliverer, deliver me from sin.’ In the same manner he adores the sun when in the zenith, saying: ‘Thou art the highest deliverer, deliver me highly from sin.’ In the same manner he adores the sun when setting, saying: ‘Thou art the full deliverer, deliver me fully from sin.’ Thus he fully removes whatever sin he committed by day and by night. And in the same manner he who knows this, likewise adores the sun, and fully removes whatever sin he committed by day and by night.
Then (secondly) let him worship every month (in the year) at the time of the new moon, the moon as it is seen in the west in the same manner (as before described with regard to the sun), or let him send forth his speech toward the moon with two green blades of grass, saying: ‘O thou who art mistress of immortal joy, through that gentle heart of mine which abides in the moon, may I never weep for misfortune concerning my children.’
The children of him (who thus adores the moon) do not indeed die before him. Thus it is with a man to whom a son is already born.
Now for one to whom no son is born as yet. He mutters the three Ṛc verses. ‘Increase, O Soma! may vigour come to thee’
Having muttered these three Ṛc verses, he says: ‘Do not increase by our breath (prāṇa), by our offspring, by our cattle; he who hates us and whom we hate, increase by his breath, by his offspring, by his cattle. Thus I turn the turn of the god, I return the turn of Āditya.’ After these words, having raised the right arm (toward Soma), he lets it go again.
Then (thirdly) let him worship on the day of the full moon the moon as it is seen in the east in the same manner, saying: ‘Thou art Soma, the king, the wise, the five-mouthed, the lord of creatures. The Brāhmaṇa is one of thy mouths; with that mouth thou eatest the kings (Kshatriyas); make me an eater of food by that mouth! The king is one of thy mouths; with that mouth thou eatest the people (Vaiśyas); make me an eater of food by that mouth! The hawk is one of thy mouths; with that mouth thou eatest the birds; make me an eater of food by that mouth! Fire is one of thy mouths; with that mouth thou eatest this world; make me an eater of food by that mouth! In thee there is the fifth mouth; with that mouth thou eatest all beings; make me an eater of food by that mouth! Do not decrease by our life, by our offspring, by our cattle; he who hates us and whom we hate, decrease by his life, by his offspring, by his cattle. Thus I turn the turn of the god, I return the turn of Āditya.’ After these words, having raised the right arm, he lets it go again.
Next (having addressed these prayers to Soma) when being with his wife, let him stroke her heart, saying: ‘O fair one, who hast obtained immortal joy by that which has entered thy heart through Prajāpati, mayest thou never fall into sorrow about thy children.’ Her children then do not die before her.
Next, if a man has been absent and returns home, let him smell (kiss) his son’s head, saying: ‘Thou springest from every limb, thou art born from the heart, thou, my son, art my self indeed, live thou a hundred harvests.’ He gives him his name, saying: ‘Be thou a stone, be thou an axe, be thou solid gold; thou, my son, art light indeed, live thou a hundred harvests.’ He pronounces his name. Then he embraces him, saying: ‘As Prajāpati (the lord of creatures) embraced his creatures for their welfare, thus I embrace thee,’ (pronouncing his name.) Then he mutters into his right ear, saying: ‘O thou, quick Maghavan, give to him’ (Rv. III, 36, 10). ‘O Indra, bestow the best wishes’ (Rv. II, 21, 6), thus he whispers into his left ear. Let him then thrice smell (kiss) his head, saying: ‘Do not cut off (the line of our race), do not suffer. Live a hundred harvests of life; I kiss thy head, O son, with thy name.’ He then thrice makes a lowing sound over his head, saying: ‘I low over thee with the lowing sound of cows.’
Next follows the Daiva Parimara, the dying around of the gods (the absorption of the two classes of gods, mentioned before, into prāṇa or Brahman). This Brahman shines forth indeed when the fire burns, and it dies when it burns not. Its splendour goes to the sun alone, the life (prāṇa, the moving principle) to the air.
This Brahman shines forth indeed when the sun is seen, and it dies when it is not seen. Its splendour goes to the moon alone, the life (prāṇa) to the air.
This Brahman shines forth indeed when the moon is seen, and it dies when it is not seen. Its splendour goes to the lightning alone, its life (prāṇa) to the air.
This Brahman shines forth indeed when the lightning flashes, and it dies when it flashes not. Its splendour goes to the air, and the life (prāṇa) to the air.
Thus all these deities (i. e. fire, sun, moon, lightning), having entered the air, though dead, do not vanish; and out of the very air they rise again. So much with reference to the deities (mythological). Now then with reference to the body (physiological).
This Brahman shines forth indeed when one speaks with speech, and it dies when one does not speak. His splendour goes to the eye alone, the life (prāṇa) to breath (prāṇa).
This Brahman shines forth indeed when one sees with the eye, and it dies when one does not see. Its splendour goes to the ear alone, the life (prāṇa) to breath (prāṇa).
This Brahman shines forth indeed when one hears with the ear, and it dies when one does not hear. Its splendour goes to the mind alone, the life (prāṇa) to breath (prāṇa).
This Brahman shines forth indeed when one thinks with the mind, and it dies when one does not think. Its splendour goes to the breath (prāṇa) alone, and the life (prāṇa) to breath (prāṇa).
Thus all these deities (the senses, &c.), having entered breath or life (prāṇa) alone, though dead, do not vanish; and out of very breath (prāṇa) they rise again. And if two mountains, the southern and northern, were to move forward trying to crush him who knows this, they would not crush him. But those who hate him and those whom he hates, they die around him.
Next follows the Niḥśreyasādāna (the accepting of the pre-eminence of prāṇa (breath or life) by the other gods). The deities (speech, eye, ear, mind), contending with each for who was the best, went out of this body, and the body lay without breathing, withered, like a log of wood. Then speech went into it, but speaking by speech, it lay still. Then the eye went into it, but speaking by speech, and seeing by the eye, it lay still. Then the ear went into it, but speaking by speech, seeing by the eye, hearing by the car, it lay still. Then mind went into it, but speaking by speech, seeing by the eye, hearing by the ear, thinking by the mind, it lay still. Then breath (prāṇa, life) went into it, and thence it rose at once. All these deities, having recognised the pre-eminence in prāṇa, and having comprehended prāṇa alone as the conscious self (prajñātman), went out of this body with all these (five different kinds of prāṇa), and resting in the air (knowing that prāṇa had entered the air), and merged in the ether (ākāśa), they went to heaven. And in the same manner he who knows this, having recognised the pre-eminence in prāṇa, and having comprehended prāṇa alone as the conscious self (prajñātman), goes out of this body with all these (does no longer believe in this body), and resting in the air, and merged in the ether, he goes to heaven, he goes to where those gods (speech, &c.) are. And having reached this he, who knows this, becomes immortal with that immortality which those gods enjoy.
Next follows the father’s tradition to the son, and thus they explain it. The father, when going to depart, calls his son, after having strewn the house with fresh grass, and having laid the sacrificial fire, and having placed near it a pot of water with a jug (full of rice), himself covered with a new cloth, and dressed in white. He places himself above his son, touching his organs with his own organs, or he may deliver the tradition to him while he sits before him. Then he delivers it to him. The father says: ‘Let me place my speech in thee.’ The son says: ‘I take thy speech in me.’ The father says: ‘Let me place my scent (prāṇa) in thee.’ The son says: ‘I take thy scent in me.’ The father says: ‘Let me place my eye in thee.’ The son says: ‘I take thy eye in me.’ The father says: ‘Let me place my ear in thee.’ The son says: ‘I take thy ear in me.’ The father says: ‘Let me place my tastes of food in thee.’ The son says: ‘I take thy tastes of food in me.’ The father says: ‘Let me place my actions in thee! The son says: ‘I take thy actions in me.’ The father says: ‘Let me place my pleasure and pain in thee.’ The son says: ‘I take thy pleasure and pain in me.’ The father says: ‘Let me place happiness, joy, and offspring in thee.’ The son says: ‘I take thy happiness, joy, and offspring in me.’ The father says: ‘Let me place my walking in thee.’ The son says: ‘I take thy walking in me.’ The father says: ‘Let me place my mind in thee.’ The son says: ‘I take thy mind in me.’ The father says: ‘Let me place my knowledge (prajñā) in thee.’ The son says: ‘I take thy knowledge in me.’ But if the father is very ill, he may say shortly: ‘Let me place my spirits (prāṇas) in thee,’ and the son: ‘I take thy spirits in me.’
Then the son walks round his father keeping his right side towards him, and goes away. The father calls after him: ‘May fame, glory of countenance, and honour always follow thee.’ Then the other looks back over his left shoulder, covering himself with his hand or the hem of his garment, saying: ‘Obtain the heavenly worlds (svarga) and all desires.’
If the father recovers, let him be under the authority of his son, or let him wander about (as an ascetic). But if he departs, then let them despatch him, as he ought to be despatched, yea, as he ought to be despatched.
Third Adhyāya.
Pratardana, forsooth, the son of Divodāsa (king of Kāśī), came by means of fighting and strength to the beloved abode of Indra. Indra said to him ‘Pratardana, let me give you a boon to choose.’ And Pratardana answered: ‘Do you yourself choose that boon for me which you deem most beneficial for a man.’ Indra said to him: ‘No one who chooses, chooses for another; choose thyself,’ Then Pratardana replied: ‘Then that boon to choose is no boon for me.’
Then, however, Indra did not swerve from the truth, for Indra is truth. Indra said to him: ‘Know me only; that is what I deem most beneficial for man, that he should know me. I slew the three-headed son of Tvashṭṛ; I delivered the Arunmukhas, the devotees, to the wolves (sālāvṛka); breaking many treaties, I killed the people of Prahlāda in heaven, the people of Puloma in the sky, the people of Kālakañja on earth. And not one hair of me was harmed there. And he who knows me thus, by no deed of his is his life harmed, not by the murder of his mother, not by the murder of his father, not by theft, not by the killing of a Brahman. If he is going to commit a sin, the bloom does not depart from his face.’
Indra said: ‘I am prāṇa, meditate on me as the conscious self (prajñātman), as life, as immortality. Life is prāṇa, prāṇa is life. Immortality is prāṇa, prāṇa is immortality. As long as prāṇa dwells in this body, so long surely there is life. By prāṇa he obtains immortality in the other world, by knowledge true conception. He who meditates on me as life and immortality, gains his full life in this world, and obtains in the Svarga world immortality and indestructibility.’
