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.’
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 half 1 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:
So am I born, being born forth 4 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.
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.’
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.
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:—
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.’
‘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:—
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 ( prāṇa 1 ).’
‘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!
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 forth 5 and declare his object, or despatch a messenger. He obtains indeed.
4 (3). Now next, longing in connection with the divine powers 1 ( 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:—
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.
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.
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
7 (5). Now next are the all-conquering Kaushītaki’s three adorations:—
The all-conquering Kaushītaki indeed was wont to 4 worship the rising sun—having performed the investiture with the sacred thread ( yajñopavītaṁ ), 1 having sipped 2 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.
8. Now, month by month on the night of the new moon when it comes around 4 one should, in the same manner, worship the moon as it appears in the west; or he casts two blades of green grass 5 toward it, saying:—
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.—
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 turn 5 ; 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 gods 1 ; I turn myself along with the turn of the sun.’
Thereupon he turns himself toward the right arm.
10. Now, when about to lie down with a wife, one should touch her heart, and say:—
In advance of such a one indeed her 4 children decease not.
11 (7). Now, when one has been away, on coming back he should kiss 2 his son’s head and say:—
So-and-so! 4 ’—He takes his name.
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.
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 wind 4 ; 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.
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 northern 1 —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.
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 body 1 —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
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 ( prāṇa 2 ) 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 mind 3 in you I would place!’
Son: ‘Your mind in me I take.’
Father: ‘My intelligence ( prajn̄ā ) 4 in you I would place!’
Son: ‘Your intelligence 4 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 furnish 2 him as he ought to be furnished—as he ought to be furnished.
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 Prahlāda 2 in the sky, the Paulomas 3 in the atmosphere, the Kālakāñjas 4 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 any 6 evil ( pāpa ), the dark color departs not 7 from his face. 8 ’
2. Then he said: ‘I am the breathing spirit ( prāṇa ), the intelligential self ( prajñātman ). As such ( tam 9 ), 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 this 11 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 ).’
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.
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
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
(4) When he departs from this body, he departs together with all these.
4. Speech pours 1 all names in it 2 ; 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.
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 ( manas 1 ) is one portion thereof taken out. Thoughts 2 and desires are its externally correlated existential element.
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
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.
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 ).
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.
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.
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.
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!” ’
—Thus with reference to the divinities ( adhi-daivata ).
Now with reference to the self ( adhy-ātma ).—
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 Truth 1 —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 (8 2 ). 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 (7 2 ). 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 Brilliance 1 —thus, verily, I reverence him.’
He then who reverences him thus, becomes the soul of brilliance. 1
—Thus with reference to the divinities.
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 shadow 2 —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 double 3 ; he becomes possessed of his double. 4
13. Then said Bālāki: ‘Him who is this person in the echo 5 —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 sound 1 —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 (16 3 ). 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 (15 3 ). 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.
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 deem 2 an appearance ( rūpa ) contrary to nature 3 —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 person 5 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.
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 fire 2 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!
[Question:]
1. By whom impelled soars forth the mind projected?
By whom enjoined goes forth the earliest breathing?
By whom impelled this speech do people utter?
The eye, the ear—what god, pray, them enjoineth?
[Answer:]
2. That which is the hearing of the ear, the thought of the mind,
The voice of speech, as also the breathing of the breath,
And the sight of the eye! 2 Past these escaping, the wise,
On departing from this world, become immortal.
5. That which one thinks not with thought ( manas, mind),
[or, That which thinks not with a mind,] 1
That with which they say thought ( manas, mind) is thought—
That indeed know as Brahma,
Not this that people worship as this.
6. That which one sees not with sight ( cak us, eye),
[or, That which sees not with an eye,] 1
That with which one sees sights ( cakṣūṁsi ) 2 —
That indeed know as Brahma,
Not this that people worship as this.
7. That which one hears not with hearing ( śrotra, ear),
[or, That which hears not with an ear,] 1
That with which hearing here is heard—
That indeed know as Brahma,
Not this that people worship as this.
8. That which one breathes ( prāṇiti ) not with breathing ( prāṇa, breath),
[or, That which breathes not with breath,] 1
That with which breathing ( prāṇa ) is conducted ( praṇīyate )—
That indeed know as Brahma,
Not this that people worship as this.
9 (1). [Teacher:] If you think ‘I know well,’ only very slightly now do you know!—a form of Brahma!—what thereof is yourself, and what thereof is among the gods! So then it is to be pondered upon ( mīmāṁsyam ) indeed by you.
[Pupil:] I think it is known. 3
10 (2). I think not ‘I know well’;
Yet I know not ‘I know not’!
He of us who knows It, knows It;
Yet he knows not ‘I know not.’
11 (3). [Teacher:]
It is conceived of by him by whom It is not conceived of.
He by whom It is conceived of, knows It not.
It is not understood by those who [say they] understand It.
It is understood by those who [say they] understand It not.
12 (4). When known by an awakening, It is conceived of;
Truly it is immortality one finds.
With the Soul (Ātman) one finds power 1 ;
With knowledge one finds the immortal.
13 (5). If one have known [It] here, then there is truth.
If one have known [It] not here, great is the destruction ( vinasṭi ). 2
Discerning [It] in every single being, the wise,
On departing from this world, become immortal.
14 (1). Now, Brahma won a victory for the gods. Now, in the victory of this Brahma the gods were exulting. They bethought themselves: ‘Ours indeed is this victory! 4 Ours indeed is this greatness!’
15 (2). Now, It understood this of them. It appeared to them. They did not understand It. ‘What wonderful being ( yakṣa ) is this?’ they said.
16 (3). They said to Agni (Fire): ‘Jātavedas, 1 find out this—what this wonderful being is.’
‘So be it.’
17 (4). He ran unto It.
Unto him It spoke: ‘Who are you?’
‘Verily, I am Agni,’ said he. ‘Verily, I am Jātavedas.’ 1
18 (5). ‘In such as you what power is there?’
‘Indeed, I might burn everything here, whatever there is here in the earth!’
19 (6). It put down a straw before him. ‘Burn that!’
He went forth at it with all speed. He was not able to burn it. Thereupon indeed he returned, saying: ‘I have not been able to find out this—what this wonderful being is.’
20 (7) Then they said to Vāyu (Wind): ‘Vāyu, find out this—what this wonderful being is.’
‘So be it.’
21 (8). He ran unto It.
Unto him It spoke: ‘Who are you?’
‘Verily, I am Vāyu,’ he said. ‘Verily, I am Mātariśvan.’
22 (9). ‘In such as you what power is there?’
‘Indeed. I might carry off everything here, whatever there is here in the earth.’
23 (10). It put down a straw before him. ‘Carry that off!’
He went at it with all speed. He was not able to carry it off. Thereupon indeed he returned, saying: ‘I have not been able to find out this—what this wonderful being is.’
24 (11). Then they said to Indra: ‘Maghavan (‘Liberal’), find out this—what this wonderful being is.’
‘So be it.’
He ran unto It. It disappeared from him.
25 (12). In that very space he came upon a woman exceedingly beautiful, Umā, 2 daughter of the Snowy Mountain ( Himavat ).
To her he said: ‘What is this wonderful being?’
26 (1). ‘It is Brahma,’ she said. ‘In that victory of Brahma, verily, exult ye.’
Thereupon indeed he knew it was Brahma.
27 (2). Therefore, verily, these gods, namely Agni, Vāyu, and Indra, are above the other gods, as it were; for these touched It nearest, for these and [especially] he [i. e. Indra] first knew It was Brahma.
28 (3). Therefore, verily, Indra is above the other gods, as it were; for he touched It nearest, for he first knew It was Brahma.
29 (4). Of It there is this teaching.—
That in the lightning which flashes forth, which makes one blink, and say ‘Ah!’—that ‘Ah!’ refers to divinity.
30 (5). Now with regard to oneself.—
That which comes, as it were, to the mind, by which one repeatedly 1 remembers—that conception ( saṁkalpa ) [is It]!
31 (6). It is called Tad-vana (‘It-is-the-desire’). 2 As ‘It-is-the-desire’ ( Tad-vana ) It should be worshiped. For him who knows it thus, all beings together yearn.
32 (7). ‘Sir, tell me the mystic doctrine ( upaniṣad )!!
‘The mystic doctrine has been declared to you. Verily, we have told you the mystic doctrine of Brahma ( brāhmī upaniṣad ).’
33 (8). Austerity ( tapas ), restraint ( dama ), and work ( karman ) are the foundation of it (i. e. the mystic doctrine). The Vedas are all its limbs. Truth is its abode.
34 (9). He, verily, who knows it [i. e. the mystic doctrine] thus, striking off evil ( pāpman ), becomes established in the most excellent, 1 endless, heavenly world—yea, he becomes established!
1. Now verily, with zeal did Vājaśravasa give his whole possession [as a religious gift]. He had a son, Naciketas by name.
2. Into him, boy as he was, while the sacrificial gifts were being led up, faith ( śraddhā ) entered. He thought to himself:
4. Then he said to his father: ‘Papa, to whom will you give me?’ 3 —a second time—a third time.
To him then he said: ‘To Death I give you!’
[Naciketas reflects:]
[Voice: 1 ]
8. Hope and expectation, intercourse and pleasantness, 4
Sacrifices and meritorious deeds, 5 sons and cattle, all—
This he snatches away from the man of little understanding
In whose home a Brahman remains without eating.
[Death (Yama), returning from a three days’ absence and finding that Naciketas has not received the hospitality which is due to a Brahman, says:]
9. Since for three nights thou hast abode in my house
Without eating, O Brahman ( brahman ), a guest to be reverenced,
Reverence be to thee, O Brahman! Well-being ( svasti ) be to me!
Therefore in return choose three boons!
[Naciketas:]
10. With intent appeased, well-minded, with passion departed,
That Gautama toward me may be, O Death;
That cheerfully he may greet me, when from thee dismissed—
This of the three as boon the first I choose!
[Death:]
11. Cheerful as formerly will he be—
Auddālaki Āruṇi, from me dismissed. 1
Happily will he sleep o’ nights, with passion departed,
When he has seen thee from the mouth of Death released.
[Naciketas:]
12. In the heavenly world is no fear whatsoever.
Not there art thou. Not from old age does one fear.
Over both 2 having crossed—hunger, and thirst too—
Gone beyond sorrow, one rejoices in the heaven-world.
13. Thyself, O Death, understandest the heavenly fire.
Declare it to me who have faith ( śraddadhāna ).
Heaven-world people partake of immortality.
This I choose with boon the second.
[Death:]
14. To thee I do declare, and do thou learn it of me—
Understanding about the heavenly fire, O Naciketas!
The attainment of the infinite world, likewise too its establishment—
Know thou that as set down in the secret place [of the heart].
[Narrative:]
15. He told him of that fire as the beginning of the world,
What bricks, and how many, and how [built].
And he too repeated that, as it was told.
Then, pleased with him, Death said again—
16. Delighting, the great soul ( mahātman ) said to him:—
[Death resumes:]
A further boon I give thee here today.
By thy name indeed shall this fire be [known].
This multifold garland ( sṛṅkā ), too, accept.
17. Having kindled a triple Naciketas-fire, having attained union with the three, 1
Performing the triple work, 2 one crosses over birth and death.
By knowing the knower of what is born from Brahma, 3 the god to be praised, 4
[And] by revering 5 [him], one goes for ever to this peace ( śānti ). 6
18. 7 Having kindled a triple Naciketas-fire, having known this triad,
He who knowing thus, builds up the Naciketas-fire—
He, having cast off in advance the bonds of death,
With sorrow overpassed, rejoices in the heaven-world.
19. This, O Naciketas, is thy heavenly fire,
Which thou didst choose with the second boon.
As thine, indeed, will folks proclaim this fire,
The third boon, Naciketas, choose!
[Naciketas:]
20. This doubt that there is in regard to a man deceased:
‘He exists,’ say some; ‘He exists not,’ say others—
This would I know, instructed by thee!
Of the boons this is boon the third.
[Death:]
21. Even the gods had doubt as to this of yore!
For truly, it is not easily to be understood. Subtile is this matter ( dharma ).
Another boon, O Naciketas, choose!
Press me not! Give up this one for me!
[Naciketas:]
22. Even the gods had doubt, indeed, as to this,
And thou, O Death, sayest that it is not easily to be understood.
And another declarer of it the like of thee is not to be obtained.
No other boon the equal of it is there at all.
[Death:]
23. Choose centenarian sons and grandsons,
Many cattle, elephants, gold, and horses.
Choose a great abode of earth.
And thyself live as many autumns as thou desirest.
24. This, if thou thinkest an equal boon,
Choose—wealth and long life!
A great one on earth, O Naciketas, be thou.
The enjoyer of thy desires I make thee.
25. Whate’er desires are hard to get in mortal world—
For all desires at pleasure make request.
These lovely maidens with chariots, with lyres—
Such [maidens], indeed, are not obtainable by men—
By these, from me bestowed, be waited on!
O Naciketas, question me not regarding dying ( maraṇa )!
[Naciketas:]
26. Ephemeral things! That which is a mortal’s, O End-maker,
Even the vigor ( tejas ) of all the powers, they wear away.
Even a whole life is slight indeed.
Thine be the vehicles ( vāha )! Thine be the dance and song!
27. Not with wealth is a man to be satisfied.
Shall we take wealth, if we have seen thee?
Shall we live so long as thou shalt rule?
—This, in truth, is the boon to be chosen by me.
28. When one has come into the presence of undecaying immortals,
What decaying mortal here below that understands,
That meditates upon the pleasures of beauty and delight,
Would delight in a life over-long?
29. This thing whereon they doubt, O Death:
What there is in the great passing-on—tell us that!
This boon, that has entered into the hidden—
No other than that does Naciketas choose.
[Death:]
1. The better ( śreyas ) is one thing, and the pleasanter ( preyas ) quite another.
Both these, of different aim, bind a person.
Of these two, well is it for him who takes the better;
He fails of his aim who chooses the pleasanter.
2. Both the better and the pleasanter come to a man.
Going all around the two, the wise man discriminates.
The wise man chooses the better, indeed, rather than the pleasanter.
The stupid man, from getting-and-keeping ( yoga-kṣema ), chooses the pleasanter.
3. Thou indeed, upon the pleasant and pleasantly appearing desires
Meditating, hast let them go, O Naciketas.
Thou art not one who has taken that garland 1 of wealth
In which many men sink down.
4. Widely opposite and asunder are these two:
Ignorance ( avidyā ) and what is known as ‘knowledge’ ( vidyā ).
I think Naciketas desirous of obtaining knowledge!
Many desires rend thee not. 2
5. Those abiding in the midst of ignorance,
Self-wise, thinking themselves learned,
Running hither and thither, go around deluded,
Like blind men led by one who is himself blind. 3
6. The passing-on 4 is not clear to him who is childish,
Heedless, deluded with the delusion of wealth.
Thinking ‘This is the world! There is no other!’—
Again and again he comes under my control.
7. He who by many is not obtainable even to hear of,
He whom many, even when hearing, know not—
Wonderful is the declarer, proficient the obtainer of Him!
Wonderful the knower, proficiently taught!
8. Not, when proclaimed by an inferior man, is He 1
To be well understood, [though] being manifoldly considered. 2
Unless declared by another, 3 there is no going thither;
For He is inconceivably more subtile than what is of subtile measure.
9. Not by reasoning ( tarka ) is this thought ( mati ) to be attained.
Proclaimed by another, indeed, it is for easy understanding, dearest friend ( preṣṭha )!—
This which thou hast attained! Ah, thou art of true steadfastness!
May there be for us a questioner ( praṣtā ) the like of thee, O Naciketas!
[Naciketas:]
10. I know that what is known as treasure is something inconstant.
For truly, that which is steadfast is not obtained by those who are unsteadfast.
Therefore the Naciketas-fire has been built up by me,
And with means which are inconstant I have obtained that which is constant.
[Death:]
11. The obtainment of desire, the foundation of the world ( jagat ),
The endlessness of will, 4 the safe shore of fearlessness,
The greatness of praise, the wide extent, the foundation (having seen 1 ).
Thou, O Naciketas, a wise one, hast with steadfastness let [these] go!
12. Him who is hard to see, entered into the hidden,
Set in the secret place [of the heart], dwelling in the depth, primeval—
By considering him as God, through the Yoga-study of what pertains to self,
The wise man leaves joy and sorrow behind.
13. When a mortal has heard this and fully comprehended,
Has torn off what is concerned with the right ( dharmya ), 2 and has taken Him as the subtile,
Then he rejoices, for indeed he has obtained what is to be rejoiced in.
I regard Naciketas a dwelling open [for Ātman 3 ].
14. Apart from the right ( dharma ) and apart from the unright ( a-dharma ),
Apart from both what has been done and what has not been done here,
Apart from what has been and what is to be—
What thou seest as that, speak that!
[Naciketas being unable to mention that absolutely unqualified object, Death continues to explain:] 4
15. The word 5 which all the Vedas rehearse,
And which all austerities proclaim,
Desiring which men live the life of religious studentship ( brahmacarya )—
That word to thee I briefly declare. 1
That is Om !
18. The wise one [i. e. the soul, the ātman, the self] is not born, nor dies.
This one has not come from anywhere, has not become anyone.
Unborn, constant, eternal, primeval, this one
Is not slain when the body is slain. 5
20. More minute than the minute, greater than the great
Is the Soul (Ātman) that is set in the heart of a creature here.
One who is without the active will ( a-kratu ) beholds Him, and becomes freed from sorrow—
When through the grace ( prasāda ) 1 of the Creator ( dhātṛ ) he beholds the greatness of the Soul (Ātman).
21. Sitting, he proceeds afar;
Lying, he goes everywhere.
Who else than I ( mad ) is able to know
The god ( deva ) who rejoices and rejoices not ( madāmada )?
22. Him who is the bodiless among bodies,
Stable among the unstable,
The great, all-pervading Soul (Ātman)—
On recognizing Him, the wise man sorrows not.
23. This Soul (Ātman) is not to be obtained by instruction,
Nor by intellect, nor by much learning.
He is to be obtained only by the one whom He chooses;
To such a one that Soul (Ātman) reveals his own person ( tanūm svām ). 2
24. Not he who has not ceased from bad conduct,
Not he who is not tranquil, not he who is not composed,
Not he who is not of peaceful mind
Can obtain Him by intelligence ( prajña ).
25. He for whom the priesthood ( brahman ) and the nobility ( kṣatra )
Both are as food,
And death is as a sauce—
Who really knows where He is?
1. There are two that drink of righteousness ( ṛta ) in the world of good deeds;
Both are entered into the secret place [of the heart], and in the highest upper sphere.
Brahma-knowers speak of them as ‘light’ and ‘shade,’
And so do householders who maintain the five sacrificial fires, and those too who perform the triple Naciketas-fire.
2. This which is the bridge for those who sacrifice,
And which is the highest imperishable Brahma
For those who seek to cross over to the fearless farther shore—
The Naciketas-fire may we master!
3. Know thou the soul ( ātman, self) as riding in a chariot,
The body as the chariot.
Know thou the intellect ( buddhi ) as the chariot-driver,
And the mind ( manas ) as the reins.
4. The senses ( indriya ), they say, are the horses;
The objects of sense, what they range over.
The self combined with senses and mind
Wise men call ‘the enjoyer’ ( bhoktṛ ).
5. He who has not understanding ( a-vijñāna ),
Whose mind is not constantly held firm—
His senses are uncontrolled,
Like the vicious horses of a chariot-driver.
6. He, however, who has understanding,
Whose mind is constantly held firm—
His senses are under control,
Like the good horses of a chariot-driver.
7. He, however, who has not understanding,
Who is unmindful and ever impure,
Reaches not the goal,
But goes on to transmigration ( saṁsāra ).
8. He, however, who has understanding,
Who is mindful and ever pure,
Reaches the goal
From which he is born no more.
9. He, however, who has the understanding of a chariot-driver,
A man who reins in his mind—
He reaches the end of his journey,
That highest place of Vishṇu. 1
10. Higher than the senses are the objects of sense.
Higher than the objects of sense is the mind ( manas );
And higher than the mind is the intellect ( buddhi ).
Higher than the intellect is the Great Self (Ātman).
11. Higher than the Great is the Unmanifest ( avyakta ).
Higher than the Unmanifest is the Person.
Higher than the Person there is nothing at all.
That is the goal. That is the highest course.
12. Though He is hidden in all things,
That Soul (Ātman, Self) shines not forth.
But he is seen by subtle seers
With superior, subtle intellect.
13. An intelligent man should suppress his speech and his mind.
The latter he should suppress in the Understanding-Self ( jñāna ātman ).
The understanding he should suppress in the Great Self [= buddhi, intellect].
That he should suppress in the Tranquil Self ( śānta ātman ).
14. Arise ye! Awake ye!
Obtain your boons 1 and understand them!
A sharpened edge of a razor, hard to traverse,
A difficult path is this—poets ( kavi ) declare!
15. What is soundless, touchless, formless, imperishable,
Likewise tasteless, constant, odorless,
Without beginning, without end, higher than the great, stable—
By discerning That, one is liberated from the mouth of death.
1. The Self-existent ( svayambhū ) pierced the openings [of the senses] outward;
Therefore one looks outward, not within himself ( antarātman ).
A certain wise man, while seeking immortality,
Introspectively beheld the Soul (Ātman) face to face.
2. The childish go after outward pleasures;
They walk into the net of widespread death.
But the wise, knowing immortality,
Seek not the stable among things which are unstable here.
This, verily, is That!
This, verily, is That!
This, verily, is That!
This, verily, is That!
This, verily, is That!
This, verily, is That!
This, verily, is That!
This, verily, is That!
2. The swan [i. e. sun] in the clear, the Vasu in the atmosphere,
The priest by the altar, the guest in the house,
In man, in broad space, in the right ( ṛta ), in the sky,
Born in water, born in cattle, born in the right, born in rock, is the Right, the Great! 2
This, verily, is That!
8. He who is awake in those that sleep,
The Person who fashions desire after desire—
This, verily, is That!
9. As the one fire has entered the world
And becomes corresponding in form to every form,
So the one Inner Soul (Ātman) of all things
Is corresponding in form to every form, and yet is outside.
10. As the one wind has entered the world
And becomes corresponding in form to every form,
So the one Inner Soul of all things
Is corresponding in form to every form, and yet is outside.
11. As the sun, the eye of the whole world,
Is not sullied by the external faults of the eyes,
So the one Inner Soul of all things
Is not sullied by the evil in the world, being external to it.
12. The Inner Soul ( antarātman ) of all things, the One Controller,
Who makes his one form manifold—
The wise who perceive Him as standing in oneself,
They, and no others, have eternal happiness!
13. Him who is the constant among the inconstant, the intelligent among intelligences,
The One among many, who grants desires—
The wise who perceive Him as standing in oneself,
They, and no others, have eternal peace!
15. The sun shines not there, nor the moon and stars,
These lightnings shine not, much less this (earthly) fire!
After Him, as He shines, doth everything shine,
This whole world is illumined with His light. 1
This, verily, is That!
5. As in a mirror, so is it seen in the body ( ātman );
As in a dream, so in the world of the fathers;
As if in water, so in the world of the Gandharvas (genii);
As if in light and shade, so in the world of Brahma.
6. The separate nature of the senses,
And that their arising and setting
Is of things that come into being apart [from himself],
The wise man recognizes, and sorrows not.
7. Higher than the senses ( indriya ) is the mind ( manas );
Above the mind is the true being ( sattva ).
Over the true being is the Great Self [i. e. buddhi, intellect];
Above the Great is the Unmanifest ( avyakta ).
8. Higher than the Unmanifest, however, is the Person (Purusha),
All-pervading and without any mark ( a-liṅga ) whatever.
Knowing which, a man is liberated
And goes to immortality.
9. His form is not to be beheld.
No one soever sees Him with the eye. 2
He is framed by the heart, by the thought, by the mind.
They who know That become immortal. 3
10. When cease the five
[Sense-]knowledges, together with the mind ( manas ),
And the intellect ( buddhi ) stirs not—
That, they say, is the highest course. 1
11. This they consider as Yoga. 2 —
The firm holding back of the senses.
Then one becomes undistracted. 3
Yoga, truly, is the origin and the end. 4
12. Not by speech, not by mind,
Not by sight can He be apprehended.
How can He be comprehended
Otherwise than by one’s saying ‘He is’? 5
13. He can indeed be comprehended by the thought ‘He is’ ( asti )
And by [admitting] the real nature of both [his comprehensibility and his incomprehensibility]. 6
When he has been comprehended by the thought ‘He is’
His real nature manifests itself.
14. When are liberated all
The desires that lodge in one’s heart,
Then a mortal becomes immortal!
Therein he reaches Brahma! 7
15. When are cut all
The knots of the heart here on earth,
Then a mortal becomes immortal!
—Thus far is the instruction.
16. There are a hundred and one arteries of the heart.
One of these passes up to the crown of the head.
Going up by it, one goes to immortality.
The others are for departing in various directions. 1
17. A Person of the measure of a thumb is the inner soul ( antarātman ),
Ever seated in the heart of creatures.
Him one should draw out from one’s own body
Like an arrow-shaft out from a reed, with firmness.
Him one should know as the Pure, the Immortal—
Yea, Him one should know as the Pure, the Immortal.
18. Then Nacrketas, having received this knowledge
Declared by Death, and the entire rule of Yoga,
Attained Brahma and became free from passion, free from death;
And so may any other who knows this in regard to the Soul (Ātman).
4. Unmoving, the One ( ekam ) is swifter than the mind.
The sense-powers ( deva ) reached not It, speeding on before.
Past others running, This goes standing.
In It Mātariśvan places action. 6
8. He has environed. The bright, the bodiless, the scatheless,
The sinewless, the pure ( śuddha ), unpierced by evil ( a-pāpa-viddha )!
Wise ( kavi ), intelligent ( manīṣin ), encompassing ( paribhū ), self-existent ( svayambhū ),
Appropriately he distributed objects ( artha ) through the eternal years.
16. O Nourisher ( pūṣan ), the sole Seer ( ekarṣi ), O Controller ( yama ), O Sun ( sūrya ), offspring of Prajāpati, spread forth thy rays! Gather thy brilliance ( tejas )! 5 What is thy fairest form—that of thee I see. He who is yonder, yonder Person ( puruṣa )—I myself am he!
17. [My] breath ( vāyu ) to the immortal wind ( anila )! 1 This body then ends in ashes! Om !
1. Brahmā arose as the first of the gods—
The maker of all, the protector of the world.
He told the knowledge of Brahma ( brahma-vidyā ), the foundation of all knowledge,
To Atharva[n], his eldest son.
2. What Brahmā taught to Atharvan,
Even that knowledge of Brahma, Atharvan told in ancient time to Aṅgir.
He told it to Bhāradvāja Satyavāha;
Bhāradvāja, to Aṅgiras—both the higher and the lower [knowledge].
3. Śaunaka, verily, indeed, a great householder, approached Aṅgiras according to rule, and asked: ‘Through understanding of what, pray, does all this world become understood, Sir?’ 1
4. To him then he said: ‘There are two knowledges to be known—as indeed the knowers of Brahma are wont to say 2 : a higher ( para ) and also a lower ( apara ).
5. Of these, the lower is the Rig-Veda, the Yajur-Veda, the Sāma-Veda, the Atharva-Veda,
Now, the higher is that whereby that Imperishable ( akṣara ) is apprehended.
6. That which is invisible, ungraspable, without family, without caste ( a-varṇa )—
Without sight or hearing is It, without hand or foot,
Eternal, all-pervading, omnipresent, exceedingly subtile;
That is the Imperishable, which the wise perceive as the source of beings.
7. As a spider emits and draws in [its thread],
As herbs arise on the earth,
As the hairs of the head and body from a living person,
So from the Imperishable arises everything here.
1. This is the truth:—
The works which the sages ( kavi ) saw in the sacred sayings ( mantra, i.e. Vedic hymns)
Are manifoldly spread forth in the triad [of the Vedas].
Follow them ( ācaratha ) constantly, ye lovers of truth ( satyakāma )!
This is your path to the world of good deeds.
Then, between the two portions of melted butter, his oblations.
One should throw—an offering made with faith ( śraddhā ).
3. If one’s Agnihotra sacrifice is not followed by the sacrifice of the new moon and of the full moon, by the four-months sacrifice, by the harvest sacrifice, if it is unattended by guests, or not offered at all, or without the ceremony to all the gods, or not according to rule, it destroys his seven worlds.
4. The Black ( kālī ), and the Terrible, and the Swift-as-Thought,
The Very-red, and the Very-smoky-colored,
The Scintillating, and the All-formed, 1 divine one,
Are the seven so-called flickering tongues [of flame]. 2
5. If one performs sacrifices when these are shining,
Offering the oblations at the proper time, too,
These (flames) as rays of the sun lead him
To where is resident the one lord ( pati ) of the gods.
6. Saying to him “Come! Come!” the splendid offerings
Carry the sacrificer with the rays of the sun,
Addressing pleasant speech, praising, and saying:
“This is your meritorious ( puṇya ) Brahma-world, gained by good works.”
7. Unsafe boats, however, are these sacrificial forms,
The eighteen, 3 in which is expressed the lower work.
The fools who approve that as the better,
Go again to old age and death.
8. Those abiding in the midst of ignorance,
Self-wise, thinking themselves learned,
Hard smitten, go around deluded,
Like blind men led by one who is himself blind. 4
9. Manifoldly living in ignorance,
They think to themselves, childishly: “We have accomplished our aim!”
Since doers of deeds ( karmin ) do not understand, because of passion ( rāga ),
Therefore, when their worlds are exhausted, they sink down wretched.
10. Thinking sacrifice and merit is the chiefest thing,
Naught better do they know—deluded!
Having had enjoyment on the top of the heaven won by good works,
They re-enter this world, or a lower.
11. They who practise austerity ( tapas ) and faith ( śraddhā ) in the forest,
The peaceful ( śānta ) knowers who live on alms,
Depart passionless ( vi-rāga ) through the door of the sun,
To where is that immortal Person (Purusha), e’en the imperishable Spirit (Ātman).
12. Having scrutinized the worlds that are built up by work, a Brahman
Should arrive at indifference. The [world] that was not made 1 is not [won] by what is done.
For the sake of this knowledge let him go, fuel in hand, 2
To a spiritual teacher ( guru ) who is learned in the scriptures and established on Brahma.
13. Such a knowing [teacher], unto one who has approached properly,
Whose thought is tranquilized, who has reached peace,
Teaches in its very truth that knowledge of Brahma
Whereby one knows the Imperishable, the Person, the True.
1. This is the truth:—
As, from a well-blazing fire, sparks
By the thousand issue forth of like form,
So from the Imperishable, my friend, beings manifold
Are produced, and thither also go.
4. Fire is His head; His eyes, the moon and sun;
The regions of space, His ears; His voice, the revealed Vedas;
Wind, His breath ( prāṇa ); His heart, the whole world. Out of His feet,
The earth. Truly, He is the Inner Soul (Ātman) of all.
5. From Him [proceeds] fire, whose fuel is the sun;
From the moon (Soma), rain; herbs, on the earth.
The male pours seed in the female.
Many creatures are produced from the Person (Purusha).
6. From Him the Rig Verses, the Sāman Chant, the sacrificial formulas ( yajus ), the initiation rite ( dīksā ).
And all the sacrifices, ceremonies, and sacrificial gifts ( daksiṇā ),
The year too, and the sacrificer, the worlds
Where the moon (Soma) shines brightly, and where the sun. 1
7. From Him, too, gods are manifoldly produced,
The celestials (Sādhyas), men, cattle, birds,
The in-breath and the out-breath ( prāṇāpānau ), rice and barley, austerity ( tapas ),
Faith ( śraddhā ), truth, chastity, and the law ( vidhi ).
8. From Him come forth the seven life-breaths ( prāṇa ), 2
The seven flames, their fuel, the seven oblations,
These seven worlds, wherein do move
The life-breaths that dwell in the secret place [of the heart], placed seven and seven.
9. From Him, the seas and the mountains all.
From Him roll rivers of every kind.
And from Him all herbs, the essence, too,
Whereby that Inner Soul ( antarātman ) dwells in beings.
10. The Person (Purusha) himself is everything here:
Work ( karman ) and austerity ( tapas ) and Brahma, beyond death.
He who knows That, set in the secret place [of the heart]—
He here on earth, my friend, rends asunder the knot of ignorance.
1. Manifest, [yet] hidden; called ‘Moving-in-secret’;
2. That which is flaming, which is subtler than the subtle,
On which the worlds are set, and their inhabitants—
3. Taking as a bow the great weapon of the Upanishad,
One should put upon it an arrow sharpened by meditation.
Stretching it with a thought directed to the essence of That,
Penetrate 1 that Imperishable as the mark, my friend.
5. He on whom the sky, the earth, and the atmosphere
Are woven, and the mind, together with all the life-breaths ( prāṇa ),
Him alone know as the one Soul (Ātman). Other
Words dismiss. He is the bridge to immortality.
Success to you in crossing to the farther shore beyond darkness!
10. The sun shines not there, nor the moon and stars;
These lightnings shine not, much less this [earthly] fire!
After Him, as He shines, doth everything shine.
This whole world is illumined with His light. 3
11. Brahma, indeed, is this immortal. Brahma before,
Brahma behind, to right and to left.
Stretched forth below and above,
Brahma, indeed, is this whole world, this widest extent.
1. Two birds, fast bound companions,
Clasp close the self-same tree.
Of these two, the one eats sweet fruit;
The other looks on without eating. 1
2. On the self-same tree a person, sunken,
Grieves for his impotence, deluded;
When he sees the other, the Lord ( īś ), contented,
And his greatness, he becomes freed from sorrow. 2
3. When a seer sees the brilliant
Maker, Lord, Person, the Brahma-source,
Then, being a knower, shaking off good and evil, 3
Stainless, he attains supreme identity ( sāmya ) [with Him].
4. Truly, it is Life (Prāṇa) that shines forth in all things!
Understanding this, one becomes a knower. There is no superior speaker.
Having delight in the Soul (Ātman), having pleasure in the Soul, 4 doing the rites,
Such a one is the best of Brahma-knowers.
5. This Soul (Ātman) is obtainable by truth, by austerity ( tapas ),
By proper knowledge ( jñāna ), by the student’s life of chastity ( brahmacarya ) constantly [practised].
Within the body, consisting of light, pure is He
Whom the ascetics ( yati ), with imperfections done away, behold.
6. Truth alone conquers, not falsehood.
By truth is laid out the path leading to the gods ( devayāna )
By which the sages whose desire is satisfied ascend
To where is the highest repository of truth.
7. Vast, heavenly, of unthinkable form,
And more minute than the minute, It shines forth.
It is farther than the far, yet here near at hand,
Set down in the secret place [of the heart], even here among those who behold [It].
8. Not by sight is It grasped, not even by speech,
Not by any other sense-organs ( deva ), austerity, or work.
By the peace of knowledge ( jñāna-prasāda ), one’s nature purified—
In that way, however, by meditating, one does behold Him who is without parts.
9. That subtile Soul (Ātman) is to be known by thought ( cetas )
Wherein the senses ( prāṇa ) fivefoldly have entered.
The whole of men’s thinking is interwoven with the senses.
When that is purified, the Soul (Ātman) shines forth.
10. Whatever world a man of purified nature makes clear in mind,
And whatever desires he desires for himself—
That world he wins, those desires too.
Therefore he who is desirous of welfare should praise the knower of the Soul (Ātman).
1. He knows that Supreme Brahma-abode,
Founded on which the whole world shines radiantly.
They who, being without desire, worship the Person (Purusha)
And are wise, pass beyond the seed ( śukra ) [of rebirth] here.
2. He who in fancy forms desires,
Because of his desires is born [again] here and there.
But of him whose desire is satisfied, who is a perfected soul ( kṛtātman ),
All desires even here on earth vanish away.
3. This Soul (Ātman) is not to be obtained by instruction,
Nor by intellect, nor by much learning.
He is to be obtained only by the one whom He chooses;
To such a one that Soul (Ātman) reveals His own person ( tanūm svām ). 1
4. This Soul (Ātman) is not to be obtained by one destitute of fortitude,
Nor through heedlessness, nor through a false notion of austerity ( tapas ).
But he who strives by these means, provided he knows—
Into his Brahma-abode this Soul (Ātman) enters.
5. Attaining Him, the seers ( ṛṣi ) who are satisfied with knowledge,
Who are perfected souls ( kṛtātman ), from passion free ( vītarāga ), tranquil—
Attaining Him who is the universally omnipresent, those wise,
Devout souls ( yuktātman ) into the All itself do enter.
6. They who have ascertained the meaning of the Vedānta-knowledge,
Ascetics ( yati ) with natures purified through the application of renunciation ( saṁnyāsa-yoga )—
They in the Brahma-worlds at the end of time
Are all liberated beyond death.
7. Gone are the fifteen parts 2 according to their station,
Even all the sense-organs ( deva ) in their corresponding divinities!
One’s deeds ( karman ) and the self that consists of understanding ( vijñāna-maya ātman )—
All become unified in the supreme Imperishable.
8. As the flowing rivers in the ocean
Disappear, quitting name and form, 3
So the knower, being liberated from name and form,
Goes unto the heavenly Person, higher than the high.
9. He, verily, who knows that supreme Brahma, becomes very Brahma. 1 In his family no one ignorant of Brahma arises. He crosses over sorrow. He crosses over sin ( pāpman ). Liberated from the knots of the heart, he becomes immortal.
10. This very [doctrine] has been declared in the verse:—
11. This is the truth. The seer ( ṛṣi ) Aṅgiras declared it in ancient time. One who has not performed the vow does not read this.
1. Sukeśan Bhāradvāja, and Śaibya Satyakāma, and Sauryāyaṇin Gārgya, and Kauśalya Āśvalāyana, and Bhārgava Vaidarbhi, and Kabandhin Kātyāyana—these, indeed, were devoted to Brahma, intent upon Brahma, in search of the highest Brahma. Thinking ‘He, verily, will tell it all,’ with fuel in hand 2 they approached the honorable Pippalāda.
2. To them then that seer ( rṣi ) said: ‘Dwell with me ( samvatsyatha ) a year ( samvatsara ) more, with austerity ( tapas ), chastity ( brahmacarya ), and faith ( śraddhā ). Then ask what questions you will. If we know, we will tell you all.’
3. Then Kabandhin Kātyāyana came up and asked: ‘Sir, whence, verily, are creatures here born?’
4. To him then he said: ‘The Lord of Creation (Prajāpati), verily, was desirous of creatures (offspring, prajā ). He performed austerity. Having performed austerity, he produces a pair, matter ( rayi, fem.) and life ( prāṇa, masc.), thinking “These two will make creatures for me in manifold ways.”
5. The sun, verily, is life; matter, indeed, is the moon.
Matter, verily, is everything here, both what is formed and what is formless. Therefore material form ( mūrti ) indeed is matter.
6. Now the sun, when it rises, enters the eastern quarter. Thereby it collects the living beings ( prāṇa ) of the east in its rays. When it illumines the southern, the western, the northern, the lower, the upper, the intervening quarters, when it illumines everything—thereby it collects all living beings in its rays.
7. That fire rises as the universal, all-formed life. This very [doctrine] has been declared in the verse:—
9. The year, verily, is Lord of Creation (Prajāpati). This has two paths, the Southern and the Northern. 3
Now, those, verily, indeed, who worship, thinking “Sacrifice and merit are our work ( krta )!”—they win only the lunar world. They, indeed, return hither again. 4 Therefore those seers ( ṛṣi ) who are desirous of offspring go the Southern course. This matter ( rayi ) verily it is, that leads to the fathers ( pitṛyāṇa ).
10. But they who seek the Soul (Ātman) by austerity, chastity, faith, and knowledge—they by the Northern course win the sun. That, verily, is the support of life-breaths. That is the immortal, the fearless. That is the final goal. From that they do not return—as they say ( iti ). That is the stopping [of rebirth]. As to that there is this verse ( śloka ):—
11. They speak of a father, five-footed, twelve-formed, 1
Rich in moisture, as in the higher half of heaven.
But others here speak of a sage 2 in the lower half,
12. The month, verily, is the Lord of Creation (Prajāpati), Its dark half, indeed, is matter; its bright half, life. Therefore these seers ( ṛṣi ) perform sacrifice in the bright half; other people, in the other half.
13. Day and night, verily, are the Lord of Creation (Prajāpati). Of this, day indeed is life; the night, matter. Verily, they waste their life who join in sexual enjoyment by day; it is chastity that they join in sexual enjoyment by night.
14. Food, verily, is Lord of Creation (Prajāpati). From this, verily, is semen. From this creatures here are born.
15. Now, they who practise this rule of Prajāpati 5 produce a pair. 6
16. To them belongs you stainless Brahma-world,
In whom there is no crookedness and falsehood, nor trickery ( māyā ).’
1. Then Bhārgava Vaidarbhi asked him [i. e. Pippalāda]:
[a] ‘Sir, how many powers ( deva ) support a creature?
[b] How many illumine this [body]?
[c] Which one again is the chiefest of them?’
2. To him then he said: ‘Space ( ākāśa ), verily, is such a power ( deva )—wind, fire, water, earth, speech, mind, sight, and hearing, too. 1 These, having illumined it, declare: “We uphold and support this trunk ( bāṇa )!”
3. To them Life ( prāṇa, the life-breath), the chiefest, said: “Fall not into delusion! I indeed, dividing myself ( ātmānam ) fivefold, support and sustain this body!”
4. They were incredulous. He, from pride, as it were, rises up aloft. Now when he rises up, then all the others also rise up; and when he settles down, they all settle down with him.
Now, as all the bees rise up after the king bee when he rises up, and all settle down when he settles down, even so speech, mind, sight, and hearing. They, being satisfied, praise Life ( prāṇa, the life-breath).