--- type: article status: Published slug: "kaushitaki-upanishad" title: "Kaushitaki Upanishad" author: "Unknown" tradition: "hindu" language: "sa" genre: "Upanishad" period: "c. 1st millennium BCE" source_url: "https://sa.wikisource.org/w/index.php?title=%E0%A4%95%E0%A5%8C%E0%A4%B7%E0%A5%80%E0%A4%A4%E0%A4%95%E0%A4%BF%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D&oldid=155878" certainty: observed source: "https://sa.wikisource.org/w/index.php?title=%E0%A4%95%E0%A5%8C%E0%A4%B7%E0%A5%80%E0%A4%A4%E0%A4%95%E0%A4%BF%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D&oldid=155878" --- # Kaushitaki Upanishad ## Original ### Adhyaya 1 ॐ वाङ्मे मनसि प्रतिष्ठिता । मनो मे वाचि प्रतिष्ठितम् । आविरावीर्म एधि । वेदस्य मा आणीस्थः । श्रुतं मे माप्रहासीः । अनेनाधीतेनाहोरात्रान्सन्दधामि । ऋतं वदिष्यामि। सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु मामवतुवक्तारम् ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ 1. चित्रो ह वै गार्ग्यायणिर्यक्षमाण आरुणिं वव्रे स ह पुत्रं श्वेतकेतुं प्रजिघाय याजयेति । तं हासीनं पप्रच्छ गौतमस्य पुत्रास्ते संवृतं लोके यस्मिन्माधास्यस्यन्यमुताहो बॊद्ध्वा तस्य लोके धास्यसीति । स होवाच नाहमेतद्वेद हन्ताचार्यं पृच्छानीति । स ह पितरमासाद्य पप्रच्छेतीति मा प्राक्षीत्कथं प्रतिब्रवाणीति । स होवाचाहमप्येतन्न वेद सदस्येव वयं स्वाध्यायमधीत्य हरामहे यन्नः परे ददत्येह्युभौ गमिष्याव इति । स ह समित्पाणिश्चित्रं गार्ग्यायणिं प्रतिचक्रम उपायानीति तं होवाच ब्रह्मार्होसि गौतम यो मामुपागा एहि त्वा ज्ञपयिष्यामीति ॥ 2. स होवाच ये वै के चास्माल्लोकात्प्रयन्ति चन्द्रमसमेव ते सर्वे गच्छन्ति । तेषां प्राणैः पूर्वपक्ष आप्यायते । अथापरपक्षे न प्रजनयति । एतद्वै स्वर्गस्य लोकस्य द्वारं यश्चन्द्रमास्तं यत्प्रत्याह तमतिसृजतेऽथ य एनं प्रत्याहतमिह वृष्टिर्भूत्वा वर्षति स इह कीटो वा पतङ्गो वा शकुनिर्वा शार्दूलो वा सिंहो वा मत्स्यो वा परश्वा वा पुरुषो वान्यो वैतेषु स्थानेषु प्रत्याजायते यथाकर्म यथाविद्यम् । तमागतं पृच्छति कोऽसीति तं प्रतिब्रूयाद्विचक्षणादृतवो रेत आभृतं पञ्चदशात्प्रसूतात्पित्र्यावतस्तन्मा पुंसि कर्तर्येरयध्वं पुंसा कर्त्रा मातरि मा निषिक्तः स जायमान उपजायमानो द्वादश त्रयोदश उपमासो द्वादशत्रयोदशेन पित्रा सन्तद्विदेहं तन्म ऋतवो मर्त्यव आरभध्वम् । तेन सत्येन तपसर्तुरस्म्यार्तवोऽस्मि कोऽसि त्वमस्मीति तमतिसृजते ॥ 3. स एतं देवयानं पन्थानमासाद्याग्निलोकमागच्छति स वायुलोकं स वरुणलोकं स आदित्यलोकं स इन्द्रलोकं स प्रजापतिलोकं स ब्रह्मलोकं तस्य ह वा एतस्य ब्रह्मलोकस्यारोहृदो मुहूर्तॊऽन्वेष्टिहा विरजा नदील्यो वृक्षः सालज्यं संस्थानमपराजितमायतनमिन्द्रप्रजापती द्वारगोपौ । विभुप्रमितं विचक्षणाऽऽसन्द्यमितौजाः पर्यङ्कः प्रिया च मानसी प्रतिरूपा च चाक्षुषी पुष्पाण्यावयतौ वै च जगान्यम्बाश्चाम्बावयवीश्चाप्सरसः । अम्बया नद्यस्तमित्थंविदागच्छति तं ब्रह्मा हाभिधावत मम यशसा विजरां वा अयं नदीं प्रापन्न वा अयं जरयिष्यतीति ॥ 4. तं पञ्चशतान्यप्सरसां प्रतिधावन्ति शतं चूर्णहस्ताः शतं फलहस्ताः शतमाञ्जनहस्ताः शतं माल्याहस्ताः ब्रह्मालङ्कारेणालङ्कुर्वन्ति स ब्रह्मालङ्कारेणालङ्कृतो ब्रह्म विद्वान् ब्रह्मैवाभिप्रैति स आगच्छत्यारं हृदं तन्मनसात्येति तमित्वा सम्प्रतिविदो मज्जन्ति स आगच्छति मुहूर्तान्येष्टिहांस्तेऽस्मादपद्रवन्ति स आगच्छति विरजां नदीं तां मनसैवात्येति । तत्सुकृतदुष्कृते धूनुते । तस्य प्रिया ज्ञातयः सुकृतमुपयन्त्यप्रिया दुष्कृतं तद्यथा रथेन धावयन्रथचक्रे पर्यवेक्षत, एवमहोरात्रे पर्यवेक्षत एवं सुकृतदुष्कृते सर्वाणि च द्वन्द्वानि स एष विसुकृतो विदुष्कृतो ब्रह्म विद्वान्ब्रह्मैवाभिप्रैति ॥ 5. स आगच्छतील्यं वृक्षं तं ब्रह्मगन्धः प्रविशति, स आगच्छति सालज्यं संस्थानं तं ब्रह्मरसः प्रविशति, आगच्छत्यपराजितमायतनं तं ब्रह्मतेजः प्रविशति स आगच्छति । इन्द्रप्रजापती द्वारगोपौ तावस्मादपद्रवतः स आगच्छति विभुप्रमितं तं ब्रह्मयशः प्रविशति स आगच्छति विचक्षणामासन्दीं बृहद्रथन्तरे सामनी पूर्वौ पादौ श्यैत नौधसे चापरौ वैरूपवैराजे अनूच्येते शाक्वररैवते तिरश्ची सा प्रज्ञा प्रज्ञया हि विपश्यति स आगच्छ्त्यमितौजसं पर्यङ्कं स प्राणस्तस्य भूतं च भविष्यच्च पूर्वौ पादौ श्रीश्चेरा चापरौ बृहद्रथन्तरे अनूच्ये भद्रयज्ञायज्ञीये शीर्षण्यमृचश्च सामानि च प्राचीनातानानि यजूंषि तिरश्चीनानि सोमांशव उपस्तरणमुद्गीथ उपश्रीः श्रीरुपबर्हणं तस्मिन्ब्रह्मास्ते तमित्थंवित्पादेनैवाग्र आरोहति । तं ब्रह्माह कोऽसीति तं प्रतिब्रूयात् ॥ 6. ऋतुरस्म्यार्तवोऽस्म्याकाशाद्योनेः सम्भूतो भार्या एतत्संवत्सरस्य तेजोभूतस्य भूतस्यात्मभूतस्य त्वमात्मासि यस्त्वमसि सोहमस्मीति तमाह कोऽहमस्मीति सत्यमिति ब्रूयात्किं तद्यत्सत्यमिति यदन्यद्देवेभ्यश्च प्राणेभ्यश्च तत्सदथ यद्देवाच्च प्राणाश्च तत्त्यं तदेतया वाचाभिव्याह्रियते सत्यमित्येतावदिदं सर्वमिदं सर्वमसि । इत्येवैनं तदाह । तदेतदृक्श्लोकेनाभ्युक्तं यजूदरः सामशिरा असावृङ्मूर्तिरव्ययः । स ब्रह्मेति हि विज्ञेय ऋषिर्ब्रह्ममयो महानिति । तमाह केन मे पौंस्रानि नामान्याप्नोतीति प्राणेनेति ब्रूयात् । केन स्त्रीनामानीति वाचेति केन नपुंसकनामानीति मनसेति केन गन्धानिति घ्राणेनेति ब्रूयात् । केन रूपाणीति चक्षुषेति केन शब्दानिति श्रोत्रेणेति केनान्नरसानिति जिह्वयेति केन कर्माणीति हस्ताभ्यामिति केन सुखदुःखे इति शरीरेणेति केनानन्दं रतिं प्रजापतिमित्युपस्थेनेति । केनेत्या इति पादाभ्यामिति केन धियो विज्ञातव्यं कामानिति प्रज्ञयेति ब्रूयात्तमह । आपो वै खलु मे ह्यसावयं ते लोक इति सा या ब्रह्मणॊ जितिर्या व्यष्टिस्तां जितिं जयति तां व्यष्टिं व्यश्नुते य एवं वेद य एवं वेद ॥ ### Adhyaya 2 1. प्राणो ब्रह्मेति ह स्माह कौषीतकिस्तस्य ह वा एतस्य प्राणस्य ब्रह्मणो मनो दूतं वाक्परिवेष्ट्री चक्षुर्गात्रं श्रोत्रं संश्रावयितृ तस्मै वा एतस्मै प्राणाय ब्रह्मण एताः सर्वा देवता अयाचमानाय बलिं हरन्ति तथो एवास्मै सर्वाणि भूतान्ययाचमानायैव बलिं हरन्ति य एवं वेद तस्योपनिषन्न याचेदिति । तद्यथा ग्रामं भिक्षित्वाऽलब्धोपविशेन्नाहमतो दत्तमश्नीयामिति । य एवैनं पुरस्तात्प्रत्याचक्षीरंस्त एवैनमुपमन्त्रयन्ते ददाम त इत्येष धर्मो याचतो भवति । अन्यतस्त्वेवैनमुपमन्त्रयन्ते ददाम त इति ॥ 2. प्राणो ब्रह्मेति ह स्माह पैङ्ग्यस्तस्य ह वा एतस्य प्राणस्य ब्रह्मणो वाक्परस्ताच्चक्षुरारुन्धे चक्षुः परस्ताच्छ्रोत्रमारुन्धे श्रोत्रं परस्तान्मन आरुन्धे मनः परस्तात्प्राण आरुन्धे तस्मै वा एतस्मै वा प्राणाय ब्रह्मण एताः सर्वा देवता अयाचमानाय बलिं हरन्ति एवास्मै सर्वाणि भूतान्ययचमानायैव बलिं हरन्ति य एवं वेद तस्यॊपनिषन्न याचेदिति तद्यथा ग्रामं भिक्षित्वाऽलब्ध्वोपविशेन्नाहमतो दत्तमश्नीयामिति य एवैनं पुरस्तात्प्रत्याचक्षीरंस्त एवैनमुपमन्त्रयन्ते ददाम त इत्येष धर्मो याचितो भवत्यन्यतस्त्वेवैनमुपमन्त्रयन्ते ददाम त इति ॥ 3. अथात एकधनावरोधनं यदेकधनमभिध्यायात्पौर्णमास्यां वाऽमावास्यायां वा शुद्धपक्षे वा पुण्ये नक्षत्रेऽग्निमुपसमाधाय परिसमुह्य परिस्तीर्य पर्युक्ष्योपूर्वदक्षिणं जान्वाच्य स्रुवेण वा चमसेन वा कंसेन वैता आज्याहुतीर्जुहोति वाङ्नामदेवतावरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाहा । प्राणॊ नाम देवताऽवरॊधिनी सा मेमुष्मादिदमवरुन्धां तस्यै स्वाहा । चक्षुर्नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाहा । श्रोत्रं नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाहा । मनो नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाह। प्रज्ञा नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाहेत्यथ धूमगन्धं प्रजिघ्रायाज्यलेपेनाङ्गान्यनुविमृज्य वाचंयमोऽभिप्रवृज्यार्थं ब्रवीत दूतं वा प्रहिणुयाल्लभते हैव ॥ 4. अथातो दैवस्मरो यस्य प्रियो बुभूषेद्यस्यै वा एषां वै तेषामेवैकस्मिन्पर्वण्यग्निमुपसमाधायैतयैवावृतैता आज्याहुतीर्जुहोति वाचं मयि जुहॊम्यसौ स्वाहा । चक्षुस्ते मयि जुहोम्यसौ स्वाहा । श्रॊत्रं ते मयि जुहॊम्यसौ स्वाहा । मनस्ते मयि जुहॊम्यसौ स्वाहा । प्रज्ञां ते मयि जुहोम्यसौ स्वाहेत्यथ धूमगन्धं प्रजिघ्रायाज्यलेपेनाङ्गान्यनुविमृज्य वाचंयमोऽभिप्रवृज्य संस्पर्शं जिगमिषेदपि वाताद्वा सम्भाषमाणस्तिष्ठेत्प्रियो हैव भवति स्मरन्ति हैवास्य ॥ 5. अथातः सायमन्नं प्रातर्दनमान्तरमग्निहोत्रमिति चाचक्षते यावद्वै पुरुषो भाषते न तावत्प्राणितुं शक्नोति प्राणं तदा वाचि जुहोति । यावद्वै पुरुषः प्राणिति न तावद्भाषितुं शक्नोति वाचं तदा प्राणे जुहोति । एतेऽनन्तेऽमृताहुतिर्जाग्रच्च स्वपंश्च सन्ततमव्यवच्छिन्नं जुहोत्यथ या अन्या आहुतयोऽन्तवत्यस्ताः कर्ममय्यो हि भवन्त्येतद्ध वै पूर्वे विद्वांसोऽग्निहोत्रं न जुहवांचक्रुः ॥ 6. उक्थं ब्रह्मेति ह स्माह शुष्कभृङ्गरस्तदृगित्युपासीत सर्वाणि हास्मै भूतानि श्रैष्ठ्यायाभ्यर्च्यन्ते तद्यजुरित्युपासीत सर्वाणि हास्मै भूतानि श्रैष्ठ्याय युज्यन्ते तत्सामेत्युपासीत सर्वाणि हास्मै भूतानि श्रैष्ठ्याय सन्नमन्ते तच्छ्रीरित्युपासीत तद्यश इत्युपासीत तत्तेज इत्युपासीत तद्यथैतच्छास्त्राणां श्रीमत्तमं यशस्वितमं तेजस्वितमं भवति । तथैवैवं विद्वान्सर्वेषां भूतानां श्रीमत्तमो यशस्वितमस्तेजस्वितमो भवति । तमेतमैष्टकं कर्ममयमात्मानमध्वर्युः संस्करोति तस्मिन्यजुर्मयं प्रवयति यजुर्मयम् ऋङ्मयं होता ऋङ्मये साममयमुद्गाता स एष सर्वस्यै त्रयीविद्याया आत्मैष उ एवास्यात्मा एतदात्मा भवति य एवं वेद ॥ 7. अथातः सर्वजितः कौषीतकेस्त्रीण्युपासनानि भवन्ति यज्ञोपवीतं कृत्वाप आचम्य त्रिरुदपात्रं प्रसिच्योद्यन्तमादित्यमुपतिष्ठेत वर्गोऽसि पाप्मानं मे वृङ्धीत्येतयैवावृता मध्ये सन्तमुद्वर्गोऽसि पाप्मानं मे वृङ्धीत्येतयैवावृताऽस्तं यन्तं संवर्गोऽसि पाप्मानं मे संवृङ्धीति । यदहोरात्राभ्यां पापं करोति सं तद्वृङ्क्ते ॥ 8. अथ मासि मास्यमावास्यायां पश्चाच्चन्द्रमसं दृश्यमानमुपतिष्ठेतैतयैवावृता हरिततृणाभ्यां वाक्प्रत्यस्यति यत्ते सुसीमं हृदयमधि चन्द्रमसि श्रितं तेनामृतत्वस्येशानं माहं पौत्रमघं रुदमिति न हास्मात्पूर्वाः प्रजाः प्रयन्तीति नु जातपुत्रस्याथाजातपुत्रस्याप्यायस्व समेतु ते सन्ते पयांसि समुयन्तु वाजा यमादित्या अंशुमाप्याययन्तीत्येतास्तिस्र ऋचो जपित्वा मास्माकं प्राणेन प्रजया पशुभिराप्याययिष्ठा यॊऽस्मान्द्वेष्टि यं च वयं द्विष्मस्तस्य प्राणेन प्रजया पशुभिराप्यायस्वेति दैवीमावृतमावर्त आदित्यस्यावृतमन्वावर्तयति दक्षिणं बाहुमन्वावर्तते ॥ 9. अथ पौर्णमास्यां पुरस्ताच्चन्द्रमसं दृश्यमानमुपतिष्ठेतैतयैवावृता सोमो राजासि विचकक्षणः पञ्चमुखोऽसि प्रजापतिर्ब्राह्मणस्त एकं मुखं तेन मुखेन राज्ञोऽत्सि तेन मुखेन मामन्नादं कुरु राजा त एकं मुखं तेन मुखेन विशोत्सि तेनैव मुखेन मामन्नादं कुरु श्येनस्त एकं मुखं तेन मुखेन पक्षिणोऽत्सि तेन मुखेन मामन्नादं कुरु अग्निष्ट एकं मुखं तेन मुखेनेमं लोकमत्सि तेन मुखेन मामन्नादं कुरु त्वयि पञ्चमं मुखं तेन मुखेन सर्वाणि भूतान्यत्सि तेन मुखेन मामन्नादं कुरु मास्माकं प्राणेन प्रजया पशुभिरवक्षेष्ठा योऽस्माद्वेष्टि यं च वयं द्विष्मस्तस्य प्राणेन प्रजया पशुभिरवक्षीयस्वेति दैवीमावृतमावर्त आदित्यस्यावृतमन्वावर्तन्त इति दक्षिणं बाहुमन्वावर्तते ॥ 10. अथ संवेशञ्जायायै हृदयमभिमृशेद्यत्ते सुसीमे हृदये हितमन्तः प्रजापतौ मन्येऽहं मां तद्विद्वांसं तेन माहं पौत्रमघं रुदमिति न हास्मत्पूर्वाः प्रजाः प्रैतीति ॥ 11. अथ प्रोष्यान्पुत्रस्य मूर्धानमभिमृशेत् । अङ्गादङ्गात्सम्भवसि हृदयादधिजायसे । आत्मा त्वं पुत्र माविथ स जीव शरदः शतमसाविति नामास्य गृह्णाति । अश्मा भव परशुर्भव हिरण्यमस्तृतं भव । तेजो वै पुत्रनामासि स जीव शरदः शतमसाविति नामास्य गृह्णाति। येन प्रजापतिः प्रजाः पर्यगृह्णादरिष्ट्यै तेन त्वा परिगृह्णाम्यसाविति नामास्य गृह्णात्यथास्य दक्षिणे कर्णे जपत्यस्मै प्रयन्धि मघवन्नृजीषिन्नितीन्द्र श्रेष्ठानि द्रविणानि धेहीति सव्ये मा च्छित्था मा व्यथिष्ठाः शतं शरद आयुषो जीव पुत्र । ते नाम्ना मूर्धानमभिजिघ्राम्यसाविति त्रिर्मूर्धानमवजिघ्रेद्गवां त्वा हिङ्कारेणाभिहिङ्करोमीति त्रिर्मूर्धानमभिहिङ्कुर्यात् ॥ 12. अथातो दैवः परिमर एतद्वै ब्रह्म दीप्यते यदग्निर्ज्वलत्यथैतन्म्रियते यन्न ज्वलति तस्यादित्यमेव तेजो गच्छति वायुं प्राण एतद्वै ब्रह्म दीप्यते यथादित्यो दृश्यतेऽथैतन्म्रियते यन्न दृश्यते तस्य चन्द्रमसमेव तेजो गचछति वायुं प्राण एतद्वै ब्रह्म दीप्यते यच्चन्द्रमा दृश्यते । अथैतन्म्रियते यन्न दृश्यते तस्य विद्युतमेव तेजो गच्छति वायुं प्राण एतद्वै ब्रह्म दीप्यते यद्विद्युद्विद्योततेऽथैतन्म्रियते यन्न विद्योतते तस्य वायुमेव तेजो गच्छति वायुं प्राणः । ता वा एताः सर्वा देवता वायुमेव प्रविश्य वायौ मृता न मृच्छन्ते तस्मादेव उ पुनरुदीरत इत्यधिदैवतमथाध्यात्मम् ॥ 13. एतद्वै ब्रह्म दीप्यते यद्वाचा वदत्यथैतन्म्रियते यन्न वदति तस्य चक्षुरेव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यच्चक्षुषा पश्यत्यथैतन्म्रियते यन्न पश्यति तस्य श्रोत्रमेव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यच्छ्रोत्रेण शृणोत्यथैतन्म्रियते यन्न शृणोति तस्य मन एव तेजो गच्छति प्राण एतद्वै ब्रह्म दीप्यते यन्मनसा ध्यायत्यथैतन्म्रियते यन्न ध्यायति तस्य प्राणमेव तेजो गच्छति प्राणं प्राणस्तावा एताः सर्वा देवताः प्राणमेव प्रविश्य प्राणे मृता न मृच्छन्ते तस्मा देव उ पुनरुदीरते तद्यदिह वा एवं विद्वांस उभौ पर्वतावभिप्रवर्तेयातां तुस्तूर्षमाणो दक्षिणश्चोत्तरश्च न हैवैनं स्तृण्वीयाताम् । अथ य एनं द्विषन्ति यांश्च स्वयं द्वेष्टि त एनं सर्वे परिम्रियन्ते ॥ 14. अथातो निःश्रेयसादानं सर्वा ह वै देवता अहं श्रेयसे विवदमानाः । अस्माच्छरीरादुच्चक्रमुस्तद्दारुभूतं शिष्येथैतद्वाक्प्रविवेश तद्वाचा वदच्छिष्य एव । अथैतच्चक्षुः प्रविवेश तद्वाचा वदच्चक्षुषा पश्यच्छिष्य एवाथैनच्छ्रोत्रं प्रविवेश तद्वाचा वदच्चक्षुषा पश्यच्छ्रोत्रेण शृण्वच्छिष्य एवाथैनन्मनः प्रविवेश तद्वाचा वदच्चक्षुषा पश्यच्छ्रोत्रेण शृण्वन्मनसा ध्यायच्छिष्य एवाथैतत्प्राणः प्रविवेश तत्तत एव समुत्तस्थौ ते देवाः प्राणे निःश्रेयसं विचिन्त्य प्राणमेव प्रज्ञात्मानमभिसम्भूय सहैतैः सर्वैरस्माल्लोकादुच्चक्रमुः । ते वायु-प्रतिष्ठाकाशात्मानः स्वर्ययुस्तथॊ एवैवं विद्वान्सर्वेषां भूतानां प्राणमेव प्रज्ञात्मानमभिसम्भूय सहैतैः सर्वैरस्माच्छरीरादुत्क्रामति स वायुप्रतिष्ठाकाशात्मा न स्वरेति तद्भवति यत्रैतद्देवास्तत्प्राप्य तदमृतो भवतियदमृता देवाः ॥ 15. अथातः पितापुत्रीयं सम्प्रदानमिति चाचक्षते । पिता पुत्रं प्रेष्यन्नाह्वयति नवैस्तृणैरगारं संस्तीर्याग्निमुपसमाधायोदकुम्भं सपात्रमुपनिधायाहतेन वाससा सम्प्रच्छन्नः स्वयं श्येत एत्य पुत्र उपरिषटादभिनिपद्यते, इन्द्रियैरस्येन्द्रियाणि संस्पृश्यापि वास्याभिमुखत एवासीताथास्मै संप्रयच्छति वाचं मे त्वयि दधानीति पिता वाचं ते मयि दध इति पुत्रः प्राणं मे त्वयि दधानीति पिता प्राणं ते मयि दध इति पुत्रः । चक्षुर्मे त्वयि दधानीति पिता चक्षुस्ते मयि दध इति पुत्रः । श्रोत्रं मे त्वयि दधानीति पिता श्रोत्रं ते मयि दध इति पुत्रः । मनो मे त्वयि दधानीति पिता मनस्ते मयि दध इति पुत्रः । अन्नरसान्मे त्वयि दधानीति पितान्नरसांस्ते मयि दध इति पुत्रः । कर्माणि मे त्वयि दधानीति पिता कर्माणि ते मयि दध इति पुत्रः । सुखदुःखे मे त्वयि दधानीति पिता सुखदुःखे ते मयि दध इति पुत्रः । आनन्दं रतिं प्रजातिं मे त्वयि दधानीति पिता आनन्दं रतिं प्रजातिं ते मयि दध इति पुत्रः । इत्या मे त्वयि दधानीति पिता इत्या ते मयि दध इति पुत्रः । धियो विज्ञातव्यं कामान्मे त्वयि दधानीति पिता धियो विज्ञातव्यं कामांस्ते मयि दध इति पुत्रः । अथ दक्षिणावुत्प्राङुपनिष्क्रामति तं पितानुमन्त्रयते यशो ब्रह्मवर्चसमन्नाद्यं कीर्तिस्त्वा जुषतामित्यथेतरः सव्यमंसमन्ववेक्षते पाणिनान्तर्धाय वसनान्तेन वा प्रच्छाद्य स्वर्गांल्लोकान्कामानवाप्नुहीति स यद्यगदः स्यात्पुत्रस्यैश्वर्ये पिता वसेत्परि वा व्रजेद्यद्यु वै प्रेयाद्यदेवैनं समापयति तथा समापयितव्यो भवति तथा समापयितव्यो भवति ॥ ### Adhyaya 3 1. प्रतर्दनो ह दैवोदासिरिन्द्रस्य प्रियं धामोपजगाम । युद्धेन च पौरुषेण च तं हेन्द्र उवाच । प्रतर्दन वरं ते ददानीति स होवाच प्रतर्दनः । त्वमेव मे वृणीष्व यं त्वं मनुष्याय हिततमं मन्यस इति तं हेन्द्र उवाच । न वै वरोऽवरस्मै वृणीते त्वमेव वृणीष्वेत्येवमरो वै किल म इति होवाच प्रतर्दनोऽथो खल्विन्द्रः सत्यादेव नेयाय । सत्यं हीन्द्रः स होवाच । मामेव विजानीह्येतदेवाहं मनुष्याय हिततमं मन्ये । यन्मां विजानीयात् । त्रिशीर्षाणं त्वाष्ट्रमहनमवाङ्मुखान्यतीन्सालावृकेभ्यः प्रायच्छं बह्वीः सन्धा अतिक्रम्य दिवि प्रह्लादीयानतृणमहमन्तरिक्षे पौलोमान्पृथिव्यां कालखाञ्जान् । तस्य मे तत्र न लोम च मामीयते । स यो मां विजानीयान्नास्य केन च कर्मणा लोको मीयते । न मातृवधेन न पितृवधेन न स्तेयेन न भ्रूणहत्यया नास्य पापं च न चकृषो मुखान्नीलं वेत्तीति ॥ 2. स होवाच प्राणोऽस्मि प्रज्ञात्मा तं मामायुरमृतमित्युपास्व | आयुः प्राणः प्राणो वा आयुः प्राण एवाचामृतम् । यावद्ध्यस्मिञ्छरीरे प्राणो वसति तावदायुः । प्राणेन ह्येवामुष्मिंल्लोकेऽमृतत्वमाप्नोति । प्रज्ञया सत्यसङ्कल्पं स यो ममायुरमृतमित्युपास्ते सर्वमायुरस्मिंल्लोक एति । आप्नोत्यमृतत्वमक्षितिं स्वर्गे लोके । तद्धैक आहुरेकभूयं वै प्राणा गच्छन्तीति । न हि कश्चन शक्नुयात्सकृद्वाचा नाम प्रज्ञापयितुं चक्षुषा रूपं श्रोत्रेण शब्दं मनसा ध्यानमित्येकभूयं वै प्राणाः । एकैकमेतानि सर्वाण्येव प्रज्ञापयन्ति । वाचं वदन्ती सर्वे प्राणा अनुवदन्ति । चक्षुः पश्यत्सर्वे प्राणा अनुपश्यन्ति श्रोत्रं शृण्वत्सर्वे प्राणा अनुशृण्वन्ति मनो ध्यायत्सर्वे प्राणा अनुध्यायन्ति प्राणं प्राणन्तं सर्वे प्राणा अनुप्राणन्तीति । एवमुहैवैतदिति हेन्द्र उवाच । अस्तीत्येव प्राणानां निःश्रेयसादानमिति ॥ 3. जीवति वागपेतो मूकान्हि पश्यामो जीवति चक्षुरपेतोऽन्धान्हि पश्यामो जीवति श्रोत्रापेतो बधिरान्हि पश्यामो जीवति मनोपेतो बालान्हि पश्यामो जीवति बाहुच्छिन्नो जीवत्यूरुच्छिन्न इति । एवं हि पश्याम इति । अथ खलु प्राण एव प्रज्ञात्मेदं शरीरं परिगृह्योतथापयति । तस्मादेतदेवोऽथमुपासीत । यो वै प्राणः सा प्रज्ञा या वा प्रज्ञा स प्राणः । सह ह्येतावस्मिञ्छरीरे वसतः सहोत्क्रामतस्तस्यैषैव दृष्टिः । एतद्विज्ञानम् । यत्रैतत्पुरुषः सुप्तः स्वप्नं न कञ्चन पश्यत्यथास्मिन्प्राण एवैकधा भवति । तदैनं वाक्सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति । स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतो सर्वा दिशॊ विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः । तस्यैषैव सिद्धिरेतद्विज्ञानम् । यत्रैतत्पुरुष आर्तो मरिष्यन्नाबल्यं न्येत्य मोहं नैति तदाहुः । उदक्रमीच्चित्तम् । न शृणोति न पश्यति वाचा वदति न ध्यायत्यथास्मिन्प्राण एवैकधा भवति तदैनं वाक्सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतो विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः ॥ 4. स यदास्माच्छरीरादुत्क्रामति सहैवैतैः सर्वैरुत्क्रामति वागस्मात्सर्वाणि नामान्यभिविसृजते सृजते । वाचा सर्वाणि नामान्याप्नोति प्राणोऽस्मात्सर्वान्गन्धानभिविसृजते प्राणेन सर्वान्गन्धानाप्नोति चक्षुरस्मात्सर्वाणि रूपाण्यभिविसृजते चक्षुषा सर्वाणि रूपाण्याप्नोति श्रोत्रमस्मात्सर्वाञ्च्छब्दानभिविसृजते श्रोत्रेण सर्वाञ्च्छब्दानाप्नोति मनोऽस्मात्सर्वाणि ध्यातान्यभिविसृजते मनसा सर्वाणि ध्यातान्याप्नोति सैषा प्राणे सर्वाप्तिः । यो वै प्राणः सा प्रज्ञा या वा प्रज्ञा स प्राणः स ह ह्येतावस्मिञ्च्छरीरे वसतः सहोत्क्रामतः । अथ खलु यथाऽस्यै प्रज्ञायै सर्वाणि भूतान्येकं भवन्ति तद्व्याख्यास्यामः ॥ 5. वागेवास्या एकमङ्गमुदूढं तस्यै नाम परस्तात्प्रतिविहिता भूतमात्रा । घ्राणमेवास्या एकमङ्गमुदूढं तस्य गन्धः परस्तात्प्रतिविहिता भूतमात्रा चक्षुरेवास्या एकमङ्गमुदूढं तस्य रूपं परस्तात्प्रतिविहिता भूतमात्रा श्रोत्रमेवास्या एकमङ्गमुदूढं तस्य शब्दः परस्तात्प्रतिविहिता भूतमात्रा जिह्वैवास्या एकमङ्गमुदूढं तस्यान्नरसः परस्तात्प्रतिविहिता भूतमात्रा हस्तावेवास्या एकमङ्गमुदूढं तयोः कर्म परस्तात्प्रतिविहिता भूतमात्रा शरीरमेवास्या एकमङ्गमुदूढं तस्य सुखदुःखे परस्तात्प्रतिविहिता भूतमात्रा उपस्थ एवास्या एकमङ्गमुदूढं तस्यानन्दो रतिः प्रजातिः परस्तात्प्रतिविहिता भूतमात्रा पादावेवास्या एकमङ्गमुदूढं तयोरित्या परस्तात्प्रतिविहिता भूतमात्रा प्रज्ञैवास्या एकमङ्गमुदूढं तस्यै धियो विज्ञातव्यं कामाः परस्तात्प्रतिविहिता भूतमात्रा ॥ 6. प्रज्ञया वाचं समारुह्य वाचा सर्वाणि सामान्याप्नोति । प्रज्ञया प्राणं समारुह्य प्राणेन सर्वान्गन्धानाप्नोति प्रज्ञया चक्षुः समारुह्य चक्षुषा सर्वाणि रूपाण्याप्नोति प्रज्ञया श्रोत्रं समारुह्य श्रोत्रेण सर्वाञ्च्छब्दानाप्नोति प्रज्ञया जिह्वां समारुह्य जिह्वया सर्वानन्नरसानाप्नोति प्रज्ञया हस्तौ समारुह्य हस्ताभ्यां सर्वाणि कर्माण्याप्नोति प्रज्ञया शरीरं समारुह्य शरीरेण सुखदुःखे आप्नोति प्रज्ञयोपस्थं समारुह्योपस्थेनानन्दं रतिं प्रज्ञामाप्नोति प्रज्ञया पादौ समारुह्य पादाभ्यां सर्वा इत्या आप्नोति प्रज्ञयैव धियं समारुह्य प्रज्ञयैव धियो विज्ञातव्यं कामानाप्नोति ॥ 7. न हि प्रज्ञापेता वाङ्नाम किञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह । नाहमेतन्नाम प्राज्ञासिषमिति । न हि प्रज्ञापेतः प्राणो गन्धं कञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह नाहमेतं गन्धं प्राज्ञासिषमिति । न हि प्रज्ञापेतं चक्षू रूपं किञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह । नाहमेतद्रूपं प्राज्ञासिषमिति न प्रज्ञापेतं श्रोत्रं शब्दं कञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह । नाहमेतं शब्दं प्राज्ञासिषमिति न हि प्रज्ञापेता जिह्वान्नरसं कञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह । नाहमेतमन्नरसं प्राज्ञासिषमिति न प्रज्ञापेतौ हतौ कर्म किञ्चन प्रज्ञपयेतामन्यत्र मे मनोऽभूदित्याह नाहमेतत्कर्म प्राज्ञासिषमिति न हि प्रज्ञापेतं शरीरं सुखदुःखं किञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह नाहमेतत्सुखदुःखं प्राज्ञासिषमिति न हि प्रज्ञापेत उपस्थ आनन्दं रतिं प्रजातिं काञ्चन प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह । नाहमेतमानन्दं न रतिं प्रजातिं प्राज्ञासिषमिति न हि प्रज्ञापेतौ पादावित्यां काञ्चन प्रज्ञापयेतामन्यत्र मे मनोऽभूदित्याह । नाहमेतामित्यां प्राज्ञसिषमिति न हि प्रज्ञापेता धीः काचन सिद्ध्येन्न प्रज्ञातव्यं प्रज्ञायेत् ॥ 8. न वाचं विजिज्ञासीत वक्तारं विद्यान्न गन्धं विजिज्ञासीत घ्रातारं विद्यान्न रूपं विजिज्ञासीत रूपविद्यं विद्यान्न शब्दं विजिज्ञासीत श्रोतारं विद्यान्नान्नरसं विजिज्ञासीतान्नरसविज्ञातारं विद्यान्न कर्म विजिज्ञासीत कर्तारं विद्यान्न सुखदुःखे विजिज्ञासीत सुखदुःखयोर्विज्ञातारं विद्यान्नानन्दं न रतिं न प्रजातिं विजिज्ञासीतानन्दस्य रतेः प्रजातेर्विज्ञातारं विद्यान्नेत्यां विजिज्ञासीतैतारं विद्यात् । न मनो विजिज्ञासीत मन्तारं विद्यात् । ता वा एता दशैव भूतमात्रा अधिप्रज्ञं दश प्रज्ञामात्रा अधिभूतं यद्धि भूतमात्रा न स्युर्न प्रज्ञामात्राः स्युर्यद्वा प्रज्ञामात्रा न स्युर्न भूतमात्राः स्युः ॥ 9. न ह्यन्यतरतो रूपं किञ्चन सिद्ध्येन्नो एतन्नाना तद्यथा रथस्यारेषु नेमिरर्पिता नाभावरा अर्पिता एवमेवैता भूतमात्राः प्रज्ञामात्रास्वर्पिताः प्रज्ञामात्राः प्राणेऽर्पिताः स एष प्राण एव प्रज्ञात्मानन्दोऽजरोऽमृतः । न साधुना कर्मणा भूयान्नो एवासाधुना कनीयान् । एष ह्येवैनं साधुकर्म कारयति तं यमेभ्यो लोकेभ्यो उन्निनीषत एष उ एवैनमसाधु कर्म कारयति तं यमधो निनीषते । एष लोकपाल एष लोकाधिपतिरेष सर्वेश्वरः स म आत्मेति विद्यात्स म आत्मेति विद्यात् ॥ ### Adhyaya 4 1. अथ गार्ग्यो ह वै बालाकिरनूचानः संस्पृष्ट आस सोऽयमुशिनरेषु संवसन्मत्स्येषु कुरुपञ्चालेषु काशीविदेहेष्विति सहाजातशत्रुं काश्यमेत्योवाच । ब्रह्म ते ब्रवाणीति तं होवाच अजातशत्रुः । सहस्रं दद्मस्त इत्येतस्यां वाचि जनको जनक इति वा उ जना धावन्तीति ॥ 2. स होवाच बालाकिर्य एवैष आदित्ये पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः । बृहत्पाण्डरवासा अतिष्ठाः सर्वेषां भूतानां मूर्धेति वा अहमेतमुपास इति स यो हैतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा भवति ॥ 3. स होवाचा बालाकिर्य एवैष चन्द्रमसि पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः सोमो राजान्नस्यात्मेति वा अहमेतमुपास इति स यो मेवमुपास्तेऽन्नस्यात्मा भवति ॥ 4. स होवाच बालाकिर्य एवैष विद्युति पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठास्तेजस आत्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते तेजस आत्मा भवति ॥ 5. स होवाच बालाकिर्य एवैष स्तनयित्नौ पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः शब्दस्यात्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते शब्दस्यात्मा भवति ॥ 6. स होवाच बालाकिर्य एवैष आकाशे पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः पूर्णमप्रवर्ति ब्रह्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते पूर्यते प्रजया पशुभिर्नो एव स्वयं नास्य प्रजा पुरा कालात्प्रवर्तते ॥ 7. स होवाच बालाकिर्य एवैष वायौ पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा इन्द्रो वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते । जिष्णुर्ह वापराजिष्णुरन्यतस्यजायी भवति ॥ 8. स होवाच बालाकिर्य एवैषोऽग्नौ पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा विषासहिरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते विषासहिर्वान्वेष भवति ॥ 9. स होवाच बालाकिर्य एवैषोऽप्सु पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा नाम्न्यस्यात्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नाम्न्यस्यात्मा भवतीत्यधिदैवतमथाध्यात्मम् ॥ 10. स होवाच बालाकिर्य एवैष आदर्शे पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः प्रतिरूप इति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते प्रतिरूपो हैवास्य प्रजायामाजायते नाप्रतिरूपः ॥ 11. स होवाच बालाकिर्य एवैष प्रतिश्रुत्कायां पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा द्वितीयोऽनपग इति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते विन्दते द्वितीयाद्द्वितीयवान्भवति ॥ 12. स होवाच बालाकिर्य एवैष शब्दः पुरुषमन्वेति तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा असुरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नो एव स्वयं नास्य प्रजा पुरा कालात्संमोहमेति ॥ 13. स होवाच बालाकिर्य एवैष च्छायापुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा मृत्युरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नो एव स्वयं नास्य प्रजा पुरा कालात्प्रमीयते ॥ 14. स होवाच बालाकिर्य एवैष शारीरः पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः प्रजापतिरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते प्रजायते प्रजया पशुभिः ॥ 15. स होवाच बालाकिर्य एवैष प्राज्ञ आत्मा येनैतत्पुरुषः सुप्तः स्वप्नमाचरति तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा यमो राजेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते सर्वं हास्मा इदं श्रैष्ठ्याय गम्यते ॥ 16. स होवाच बालाकिर्य एवैष दक्षिणेऽक्षन्पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठा नाम्न आत्माऽग्नेरात्मा ज्योतिष आत्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्त एतेषां सर्वेषामात्मा भवति ॥ 17. स होवाच बालाकिर्य एवैष सव्येऽक्षन्पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः सत्यस्यात्मा विद्युत आत्मा तेजस आत्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्त एतेषां सर्वेषामात्मा भवतीति ॥ 18. तत उ ह बालाकिस्तूष्णीमास तं होवाचाजातशत्रुरेतावन्नु बालाका३इ इत्येतावद्धीति होवाच बालाकिस्तं होवाचाजातशत्रुर्मृषा वै किल मा समवादयिष्ठा ब्रह्म ते ब्रवाणीति । स होवाच यो वै बालाक एतेषां पुरुषाणां कर्ता यस्य वैतत्कर्म स वै वेदितव्य इति तत उ ह बालाकिः समित्पाणिः प्रतिचक्रामोपायानीति तं होवाचजातशत्रुः प्रतिलोमरूपमेव स्याद्यत्क्षत्रियो ब्राह्मणमुपनयेत् । एहि व्येव त्वा ज्ञपयिष्यामीति तं ह पाणावभिपद्य प्रवव्राज तौ ह सुप्तं पुरुषमीयतुस्तं हाजातशत्रुरामन्त्रयांचक्रे । बृहत्पाण्डरवासः सोमराजन्निति । स उ ह तूष्णीमेव शिश्ये । तत उ हैनं यष्ट्याविचिक्षेप स तत एव समुत्तस्थौ तं होवाचाजातशत्रुः । क्वैष एतद्वालोके पुरुषोऽशयिष्ट क्वैतदभूत्कुत एतदागा३दिति । तत उ ह बालाकिर्न विजज्ञौ ॥ 19. तं होवाचाजातशत्रुर्यत्रैष एतद्बालाके पुरुषोऽशयिष्ट यत्रैतदभूद्यत एतदागाद्धिता नाम हृदयस्य नाड्यो हृदयात्पुरीततमभिप्रतन्वन्ति तद्यथा सहस्रधा केशो विपाटितस्तावदण्व्यः पिङ्गलस्याणिम्ना तिष्ठन्ति । शुक्लस्य कृष्णस्य पीतस्य लोहितस्येति तासु तदा भवति । यदा सुप्तः स्वप्नं न कञ्चन पश्यत्यस्मिन्प्राण एवैकधा भवति तथैनं वाक्सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतो सर्वा दिशो विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकास्तद्यथा क्षुरः क्षुरध्यानेऽवहितः स्याद्विश्वंभरो वा विश्वंभरकुलाय एवमेवैष प्राज्ञ आत्मेदं शरीरमात्मानमनुप्रविष्ट आ लोमभ्य आ नखेभ्यः ॥ 20. तमेतमात्मानमेतमात्मनोऽन्ववस्यति यथा श्रेष्ठिनं स्वास्तद्यथा श्रेष्ठैः स्वैर्भुङ्क्ते यथा वा श्रेष्ठिनं स्वा भुञ्जन्त्येवमेवैष प्राज्ञात्मैतैरात्मभिर्भुङ्क्ते । एवं वै तमात्मानमेत आत्मानो भुञ्जन्ति । स यावद्ध वा इन्द्र एतमात्मानं न विजज्ञे तावदेनमसुरा अभिबभूवुः । स यदा विजज्ञेऽथ हत्वासुरान्विजित्य सर्वेषां देवानां श्रैष्ठ्यं स्वाराज्यमाधिपत्यं परीयाय एवैवं विद्वान्सर्वान्पाप्मनोऽपहत्य सर्वेषां भूतानां श्रैष्ठ्यं स्वाराज्यमाधिपत्यं पर्येति य एवं वेद य एवं वेद ॥ ॐ वाङ्मे मनसि प्रतिष्ठिता । मनो मे वाचि प्रतिष्ठितम् । आविरावीर्म एधि । वेदस्य मा आणीस्थः । श्रुतं मे माप्रहासीः । अनेनाधीतेनाहोरात्रान्सन्दधामि । ऋतं वदिष्यामि। सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु मामवतुवक्तारम् ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॥ इति कौषीतकिब्राह्मणोपनिषत्समाप्ता ॥ ## Translation — Mouseia > Machine-assisted translation from Sanskrit. Source transcription by Sanskrit Wikisource contributors, CC BY-SA 4.0. ### Adhyaya 1 Om. May my speech be grounded in my mind. May my mind be grounded in my speech. Be manifest to me, be manifest. Be the two anchors of the Veda for me. May what I have heard never leave me. Through this study I join day and night. I will speak what is right. I will speak what is true. May that protect me. May that protect the speaker. Protect me; protect the speaker. Om. Peace, peace, peace. 1. Chitra Gargyayani, intending to offer a sacrifice, chose Aruni as his priest. Aruni sent his son Shvetaketu, saying, "Perform the sacrifice for him." When Shvetaketu was seated, Chitra asked him, "Son of Gautama, is there a hidden place in the world where you will establish me, or some other? Will you establish me in its world with knowledge of it?" He answered, "I do not know this. Let me ask my teacher." He went to his father and asked, "This is what he asked me. How should I answer?" His father said, "I do not know this either. We study our sacred recitation in the sacrificial hall and take what others give us. Come, we will both go." With firewood in his hand, he approached Chitra Gargyayani, saying, "Let me come to you as a pupil." Chitra told him, "You are worthy of Brahman, Gautama, for you have come to me. Come, I will give you understanding." 2. He said, "All who depart from this world go to the moon. Through their breaths its waxing half is filled. In its waning half, however, it does not bring them to birth. The moon is the gate of the heavenly world. Whoever answers it, it lets pass; but whoever answers it, it rains him down here as rain. Here he is born again as a worm, a moth, a bird, a tiger, a lion, a fish, a snake, a human being, or in some other of these stations, according to his deeds and according to his knowledge." When he arrives, the moon asks him, "Who are you?" He should answer it: "O seasons, the seed was brought from the discerning one, the fifteenfold, brought forth, endowed with the fathers. Send me, that seed, into a man who will beget me. Through the man who begot me, I was poured into a mother. Being born, coming into birth, I became the twelve- or thirteen-month year, through the father of twelve or thirteen months. I know this. O mortal seasons, take hold of me as that. Through this truth, through this ardor, I am the season; I am born of the seasons." "Who are you?" "I am you." It lets him pass. 3. Having reached this path of the gods, he comes to the world of Agni, then to the world of Vayu, to the world of Varuna, to the world of Aditya, to the world of Indra, to the world of Prajapati, and to the world of Brahman. In this world of Brahman are the lake Ara, the moment Anveshtiha, the river Viraja, the tree Ilya, the assembly place Salajya, the dwelling Aparajita, and Indra and Prajapati as gatekeepers; the hall Vibhupramita, the throne Vichakshana, and the couch Amitaujas; Priya, of the mind, and Pratirupa, of the eye, weaving flowers and the worlds; the apsarases Ambas and Ambayavis, and the rivers Ambaya. One who knows this arrives there. Brahman says, "Run to meet him with my glory! He has reached the river Vijara. He will not grow old." 4. Five hundred apsarases run to meet him: a hundred with powders in their hands, a hundred with fruit in their hands, a hundred with eye ointment in their hands, and a hundred with garlands in their hands. They adorn him with Brahman's adornment. Adorned with Brahman's adornment, knowing Brahman, he goes toward Brahman itself. He comes to the lake Ara and crosses it with his mind; those who know only the present sink when they enter it. He comes to the moments called Yeshtihas, and they flee from him. He comes to the river Viraja and crosses it with his mind alone. There he shakes off his good deeds and his bad. His dear relatives receive his good deeds; those he does not hold dear receive his bad. As one riding swiftly in a chariot looks upon its two wheels, so he looks upon day and night; so he looks upon good deeds and bad, and all pairs of opposites. Free of good deeds, free of bad deeds, knowing Brahman, he goes toward Brahman itself. 5. He comes to the tree Ilya, and the fragrance of Brahman enters him. He comes to the assembly place Salajya, and the savor of Brahman enters him. He comes to the dwelling Aparajita, and the radiance of Brahman enters him. He comes to the gatekeepers, Indra and Prajapati, and they flee from him. He comes to the hall Vibhupramita, and the glory of Brahman enters him. He comes to the throne Vichakshana. Its two front legs are the Saman chants Brihat and Rathantara; its two rear legs are Shyaita and Naudhasa. Vairupa and Vairaja are its lengthwise beams; Shakvara and Raivata are its crossbeams. It is awareness, for through awareness one sees clearly. He comes to the couch Amitaujas. It is breath. Its two front legs are the past and the future; its two rear legs are Shri and Ira. Brihat and Rathantara are its lengthwise beams; Bhadra and Yajnayajniya are its headpiece. The Rig verses and Saman chants are its lengthwise threads; the Yajus formulas are its crosswise threads. The Soma stalks are its bedding; the Udgitha is its headrest; Shri is its pillow. Upon it Brahman sits. He who knows this mounts it first with his foot. Brahman asks him, "Who are you?" He should answer: 6. "I am the season; I am born of the seasons. I have come into being from space as a womb, the consort of this year whose being is radiance, whose being is existence, whose being is the Self. You are the Self. What you are, I am." Brahman asks him, "Who am I?" He should say, "Truth." "What is this truth?" "Whatever is other than the gods and the breaths is sat; the gods and the breaths are tyam. Through this utterance it is voiced as satyam, truth. This is the full extent of all that is. You are all this." This is what he tells him. This has been expressed in a Rig verse: "His belly is Yajus, his head is Saman; that unfading one's form is Rig. He is to be known as Brahman, the great seer whose substance is Brahman." Brahman asks him, "By what do you attain my masculine names?" He should say, "By breath." "By what my feminine names?" "By speech." "By what my neuter names?" "By mind." "By what do you perceive scents?" He should say, "By the sense of smell." "By what forms?" "By the eye." "By what sounds?" "By the ear." "By what the tastes of food?" "By the tongue." "By what do you perform deeds?" "By the hands." "By what do you experience pleasure and pain?" "By the body." "By what joy, sexual delight, and Prajapati?" "By the organ of generation." "By what do you make your journeys?" "By the feet." "By what do you apprehend thoughts, what is to be known, and desires?" He should say, "By awareness." Brahman tells him, "The waters, indeed, are that world of mine; this world is yours." Whatever victory belongs to Brahman, whatever attainment, he wins that victory and reaches that attainment—whoever knows this, whoever knows this. ### Adhyaya 2 1. “Breath is Brahman,” Kaushitaki used to say. Of this breath, this Brahman, mind is the messenger, speech the attendant, sight the body, and hearing the herald. All these deities bring tribute to breath, to Brahman, though it asks for nothing. In the same way, all beings bring tribute, unasked, to one who knows this. Its secret teaching is: do not beg. If someone has begged in a village and received nothing, let him sit down, thinking, “I will not eat anything given from here.” The very people who first turned him away then invite him: “Let us give to you.” This is the rule for one who begs. Yet from elsewhere, too, people invite him: “Let us give to you.” 2. “Breath is Brahman,” Paingya used to say. Speech encloses sight beyond itself; sight encloses hearing beyond itself; hearing encloses mind beyond itself; mind encloses breath beyond itself. All these deities bring tribute to this breath, this Brahman, though it asks for nothing. In the same way, all beings bring tribute, unasked, to one who knows this. Its secret teaching is: do not beg. If someone has begged in a village and received nothing, let him sit down, thinking, “I will not eat anything given from here.” The very people who first turned him away then invite him: “Let us give to you.” This is the rule for one who is asked. Yet from elsewhere, too, people invite him: “Let us give to you.” 3. Now, the securing of a particular possession. If someone desires a particular possession, on the full moon or the new moon, or during the bright fortnight under an auspicious star, let him kindle a fire, sweep around it, spread sacred grass, sprinkle water around it, and bend his right knee forward. With a sacrificial ladle, a cup, or a metal bowl, let him offer these oblations of clarified butter: “Speech is the deity that secures. May it secure this for me from that person. To it, svaha! Breath is the deity that secures. May it secure this for me from that person. To it, svaha! Sight is the deity that secures. May it secure this for me from that person. To it, svaha! Hearing is the deity that secures. May it secure this for me from that person. To it, svaha! Mind is the deity that secures. May it secure this for me from that person. To it, svaha! Awareness is the deity that secures. May it secure this for me from that person. To it, svaha!” Then, after smelling the smoke and rubbing his limbs with the butter that remains, let him go in silence and state his purpose, or send a messenger. He obtains it. 4. Now, the divine rite of remembrance. If someone wishes to be dear to a man or a woman, let him kindle a fire at one of those same turning points of the moon and, following the same procedure, offer these oblations of clarified butter: “I offer speech into myself, O named one. Svaha! I offer your sight into myself, O named one. Svaha! I offer your hearing into myself, O named one. Svaha! I offer your mind into myself, O named one. Svaha! I offer your awareness into myself, O named one. Svaha!” Then, after smelling the smoke and rubbing his limbs with the butter that remains, let him go in silence and seek bodily contact, or stand speaking where the wind blows toward that person. He becomes dear to them; they remember him. 5. Now, the evening food-offering, also called Pratardana’s inner fire-offering. While a person speaks, he cannot breathe: then he offers breath into speech. While a person breathes, he cannot speak: then he offers speech into breath. These are two endless, immortal offerings. Waking and sleeping, he offers them continually, without a break. Other offerings have an end, for they consist of acts. Knowing this, the ancient sages did not perform the fire-offering. 6. “The recitation is Brahman,” Shushkabhringara used to say. Let one meditate on it as a Rigvedic verse: all beings honor him as foremost. Let one meditate on it as a sacrificial formula: all beings join themselves to him as foremost. Let one meditate on it as a chant: all beings bow before him as foremost. Let one meditate on it as splendor; let one meditate on it as renown; let one meditate on it as radiance. Just as this is the most splendid, renowned, and radiant of recitations, so one who knows this becomes the most splendid, renowned, and radiant of all beings. The Adhvaryu priest prepares this self, made of bricks and ritual acts. Into it he weaves what is made of sacrificial formulas; into that fabric of formulas, the Hotri priest weaves what is made of verses; into that fabric of verses, the Udgatri priest weaves what is made of chants. This is the self of the whole threefold Vedic knowledge, and this is his own self. One who knows this comes to have this as his self. 7. Now, the three devotions of Sarvajit Kaushitaki. Having put on his sacred thread and sipped water, let one pour water three times from a vessel and worship the rising sun: “You are the remover; remove my evil.” By the same procedure, let him worship it at midday: “You are the remover on high; remove my evil.” By the same procedure, let him worship it as it sets: “You are the gatherer; gather away my evil.” Whatever evil he commits by day and night, he wipes away. 8. Then, month by month at the new moon, let him worship the moon when it appears in the west, following the same procedure and addressing it with two green blades of grass: “Your heart, so fair of outline, rests within the moon. Through it, O lord of immortality, may I never weep over a grandson’s misfortune.” His offspring do not depart before him. This is for one who has a son. One who has no son recites these three verses: “Grow full; let it unite with you”; “Let your milk unite, let nourishment come together”; “The stalk that the Adityas cause to swell.” Then: “Do not grow full through our breath, our offspring, or our cattle. Grow full through the breath, offspring, and cattle of one who hates us and whom we hate.” Saying, “I turn with the divine turning; I follow the turning of the sun,” he turns his right arm with it. 9. Then, at the full moon, let him worship the moon when it appears in the east, following the same procedure: “You are King Soma, the far-seeing. You are Prajapati, with five mouths. The brahmin is one of your mouths; with that mouth you eat kings. With that mouth make me an eater of food. The king is one of your mouths; with that mouth you eat the common people. With that mouth make me an eater of food. The falcon is one of your mouths; with that mouth you eat birds. With that mouth make me an eater of food. Fire is one of your mouths; with that mouth you eat this world. With that mouth make me an eater of food. In you is the fifth mouth; with that mouth you eat all beings. With that mouth make me an eater of food. Do not wane through our breath, our offspring, or our cattle. Wane through the breath, offspring, and cattle of one who hates us and whom we hate.” Saying, “I turn with the divine turning; they follow the turning of the sun,” he turns his right arm with it. 10. Then, as he lies down, let him touch his wife’s heart: “What is placed within your fair-bordered heart, within Prajapati—I believe I know it. Through it, may I never weep over a grandson’s misfortune.” His offspring do not depart before him. 11. Then, when setting out on a journey, let him touch his son’s head: “From limb to limb you come into being; from the heart you are born. You are my Self, my son; you have protected me. Live a hundred autumns, O named one.” Here he speaks the boy’s name. “Be a stone; be an axe; be gold unconquered. Radiance is what you are called, my son. Live a hundred autumns, O named one.” Here he speaks his name. “With that which Prajapati used to embrace his creatures for their safety, I embrace you, O named one.” Here he speaks his name. Then he whispers into the boy’s right ear, “Grant to him, generous lord, drinker of the pressed juice,” and into the left, “Indra, bestow the finest treasures.” “Do not be cut off; do not come to harm. Live a hundred autumns of life, my son. With your name I smell your head, O named one.” Let him smell his head three times. Saying, “With the lowing of cows I low over you,” let him low over the boy’s head three times. 12. Now, the dying of the deities around one. This Brahman shines when fire blazes; it dies when fire no longer blazes. Its radiance goes into the sun, its breath into the wind. This Brahman shines when the sun is seen; it dies when the sun is no longer seen. Its radiance goes into the moon, its breath into the wind. This Brahman shines when the moon is seen; it dies when the moon is no longer seen. Its radiance goes into lightning, its breath into the wind. This Brahman shines when lightning flashes; it dies when lightning no longer flashes. Its radiance goes into the wind, its breath into the wind. All these deities enter the wind. Though dead within the wind, they do not perish: from it they rise again. So much for the deities; now for the self. 13. This Brahman shines when one speaks with speech; it dies when one no longer speaks. Its radiance goes into sight, its breath into breath. This Brahman shines when one sees with sight; it dies when one no longer sees. Its radiance goes into hearing, its breath into breath. This Brahman shines when one hears with hearing; it dies when one no longer hears. Its radiance goes into mind, its breath into breath. This Brahman shines when one thinks with mind; it dies when one no longer thinks. Its radiance goes into breath, its breath into breath. All these deities enter breath. Though dead within breath, they do not perish: from it they rise again. If the two mountains, the southern and the northern, should roll toward one who knows this, seeking to crush him, they would not lay him low. But those who hate him, and those whom he himself hates, all die around him. 14. Now, the attainment of what is highest. All the deities, disputing among themselves, “I am the best,” left this body. It lay like a piece of wood. Speech entered it; speaking with speech, it still lay there. Sight entered it; speaking with speech and seeing with sight, it still lay there. Hearing entered it; speaking with speech, seeing with sight, and hearing with hearing, it still lay there. Mind entered it; speaking with speech, seeing with sight, hearing with hearing, and thinking with mind, it still lay there. Then breath entered it, and at once it rose. Recognizing that the highest good lay in breath, the deities joined themselves to breath, the self of awareness, and together with all these left this world. With wind as their foundation and space as their self, they went to heaven. In the same way, one who knows this joins himself to breath, the self of awareness of all beings, and together with all these leaves this body. With wind as his foundation and space as his self, he does not go to heaven: he becomes that in which those deities are. Attaining it, he becomes immortal, as the deities are immortal. 15. Now, what they call the handing on from father to son. A father about to depart summons his son. Having spread fresh grass through the room, kindled a fire, and set out a pot of water with a bowl, he lies down, wrapped in an unworn cloth. The son comes and lies upon him, touching his father’s sense organs with his own; or he may sit facing him. Then the father hands on what is his. “I place my speech in you,” says the father. “I place your speech in myself,” says the son. “I place my breath in you,” says the father. “I place your breath in myself,” says the son. “I place my sight in you,” says the father. “I place your sight in myself,” says the son. “I place my hearing in you,” says the father. “I place your hearing in myself,” says the son. “I place my mind in you,” says the father. “I place your mind in myself,” says the son. “I place my tastes of food in you,” says the father. “I place your tastes of food in myself,” says the son. “I place my deeds in you,” says the father. “I place your deeds in myself,” says the son. “I place my pleasure and pain in you,” says the father. “I place your pleasure and pain in myself,” says the son. “I place my joy, delight, and power of generation in you,” says the father. “I place your joy, delight, and power of generation in myself,” says the son. “I place my movements in you,” says the father. “I place your movements in myself,” says the son. “I place my thoughts, what is to be known, and my desires in you,” says the father. “I place your thoughts, what is to be known, and your desires in myself,” says the son. Then the son turns to the right and goes out toward the northeast. His father calls after him: “May renown, the radiance of sacred knowledge, the eating of food, and fame favor you.” The son looks back over his left shoulder, shielding himself with his hand or covering himself with the edge of his garment: “May you attain the heavenly worlds and your desires.” If the father recovers, he should live under his son’s authority or go forth as a wanderer. If he dies, the rites that bring him to his end must be completed for him in that very manner; they must be completed in that very manner. ### Adhyaya 3 1. Through battle and manly courage, Pratardana, son of Divodasa, reached Indra’s beloved dwelling. Indra said to him, “Pratardana, let me give you a boon.” Pratardana answered, “Choose for me yourself what you judge most beneficial to a human being.” Indra said, “A boon is not chosen for another. Choose it yourself.” “Then I have no boon,” Pratardana replied. Yet Indra did not depart from truth, for Indra is truth. He said, “Know me alone. This is what I judge most beneficial to a human being: that he should know me. I slew Tvashtar’s three-headed son. I gave the Yatis, head downward, to the wolves. Breaking many compacts, I crushed the descendants of Prahlada in heaven, the descendants of Puloma in the middle air, and the Kalakhanjas on earth. Yet not a hair of mine was harmed there. For one who knows me, no deed diminishes his world—not the killing of a mother, not the killing of a father, not theft, not the killing of an unborn child. Even if he has done evil, no dark stain is seen in his face.” 2. He said, “I am breath, the Self of awareness. Meditate on me as life, as immortality. Life is breath; breath is life; breath itself is immortality. As long as breath dwells in this body, there is life. Through breath one reaches immortality in that other world; through awareness, the fulfillment of one’s resolve. One who meditates on me as life and immortality reaches the full span of life in this world and attains immortality, unfailing life in the heavenly world. Some say that the powers of life become one. For no one could at one moment make known a name through speech, a form through sight, a sound through hearing, and a thought through mind. The powers of life are one: each makes all these known. When speech speaks, all the powers of life speak with it. When sight sees, all the powers of life see with it. When hearing hears, all the powers of life hear with it. When mind thinks, all the powers of life think with it. When breath breathes, all the powers of life breathe with it.” Indra said, “That is indeed so. Yet among the powers of life there is an attainment of what is highest.” 3. “A person lives when speech is gone, for we see people who cannot speak. A person lives when sight is gone, for we see the blind. A person lives when hearing is gone, for we see the deaf. A person lives without a mature mind, for we see infants. A person lives with an arm cut off; a person lives with a thigh cut off. This is what we see. But it is breath, the Self of awareness, that takes hold of this body and raises it up. Therefore one should meditate on this alone. What is breath is awareness; what is awareness is breath. Together they dwell in this body; together they depart. This is the vision of it, the understanding of it: when a person sleeps and sees no dream, he becomes one in this breath. Then speech enters him with all names; sight enters him with all forms; hearing enters him with all sounds; mind enters him with all thoughts. When he wakes, just as sparks from a blazing fire scatter in every direction, so the powers of life scatter from this Self, each to its own dwelling; from the powers of life come the deities, and from the deities the worlds. This is the proof of it, the understanding of it: when a person is ill and near death, not sinking into weakness or entering delusion, people say, ‘His thought has departed. He does not hear; he does not see; he speaks, but he does not think.’ Then he becomes one in this breath. Speech enters him with all names; sight enters him with all forms; hearing enters him with all sounds; mind enters him with all thoughts. When he wakes, just as sparks scatter from a blazing fire, so the powers of life scatter from this Self, each to its own dwelling; from the powers of life come the deities, and from the deities the worlds.” 4. “When he leaves this body, he leaves together with all these. Speech releases from him all names, sends them forth; through speech he reaches all names. Breath releases from him all smells; through breath he reaches all smells. Sight releases from him all forms; through sight he reaches all forms. Hearing releases from him all sounds; through hearing he reaches all sounds. Mind releases from him all thoughts; through mind he reaches all thoughts. This is the attainment of all things in breath. What is breath is awareness; what is awareness is breath. Together they dwell in this body; together they depart. Now we will explain how all beings become one for this awareness. 5. “Speech is one outstretched limb of awareness; facing it outside is name, its corresponding element of being. Smell is one outstretched limb of awareness; facing it outside is odor, its corresponding element of being. Sight is one outstretched limb of awareness; facing it outside is form, its corresponding element of being. Hearing is one outstretched limb of awareness; facing it outside is sound, its corresponding element of being. The tongue is one outstretched limb of awareness; facing it outside is the taste of food, its corresponding element of being. The hands are one outstretched limb of awareness; facing them outside is action, their corresponding element of being. The body is one outstretched limb of awareness; facing it outside are pleasure and pain, its corresponding element of being. The organ of generation is one outstretched limb of awareness; facing it outside are joy, delight, and procreation, its corresponding element of being. The feet are one outstretched limb of awareness; facing them outside is movement, their corresponding element of being. Awareness itself is one outstretched limb; facing it outside are thoughts, what is to be known, and desires, its corresponding element of being. 6. “Through awareness one mounts speech, and through speech reaches all chants. Through awareness one mounts breath, and through breath reaches all smells. Through awareness one mounts sight, and through sight reaches all forms. Through awareness one mounts hearing, and through hearing reaches all sounds. Through awareness one mounts the tongue, and through the tongue reaches all tastes of food. Through awareness one mounts the hands, and through the hands reaches all actions. Through awareness one mounts the body, and through the body reaches pleasure and pain. Through awareness one mounts the organ of generation, and through that organ reaches joy, delight, and awareness. Through awareness one mounts the feet, and through the feet reaches all movements. Through awareness alone one mounts understanding, and through awareness alone reaches thoughts, what is to be known, and desires. 7. “Without awareness, speech could make no name known. One says, ‘My mind was elsewhere; I did not recognize that name.’ Without awareness, breath could make no smell known. One says, ‘My mind was elsewhere; I did not recognize that smell.’ Without awareness, sight could make no form known. One says, ‘My mind was elsewhere; I did not recognize that form.’ Without awareness, hearing could make no sound known. One says, ‘My mind was elsewhere; I did not recognize that sound.’ Without awareness, the tongue could make no taste of food known. One says, ‘My mind was elsewhere; I did not recognize that taste of food.’ Without awareness, the hands could make no action known. One says, ‘My mind was elsewhere; I did not recognize that action.’ Without awareness, the body could make no pleasure or pain known. One says, ‘My mind was elsewhere; I did not recognize that pleasure or pain.’ Without awareness, the organ of generation could make no joy, delight, or procreation known. One says, ‘My mind was elsewhere; I did not recognize that joy, delight, or procreation.’ Without awareness, the feet could make no movement known. One says, ‘My mind was elsewhere; I did not recognize that movement.’ Without awareness, no thought could be accomplished and nothing to be known could be known. 8. “Do not seek to know speech; know the speaker. Do not seek to know smell; know the one who smells. Do not seek to know form; know the one who knows form. Do not seek to know sound; know the hearer. Do not seek to know the taste of food; know the one who knows the taste of food. Do not seek to know action; know the doer. Do not seek to know pleasure and pain; know the one who knows pleasure and pain. Do not seek to know joy, delight, or procreation; know the one who knows joy, delight, and procreation. Do not seek to know movement; know the one who moves. Do not seek to know mind; know the thinker. These ten elements of being rest upon awareness, and the ten elements of awareness rest upon being. If there were no elements of being, there would be no elements of awareness; if there were no elements of awareness, there would be no elements of being. 9. “From either side alone, no form could be established. Nor are these separate. As the rim of a chariot wheel rests upon its spokes and the spokes rest upon the hub, so these elements of being rest upon the elements of awareness, and the elements of awareness rest upon breath. This breath is the Self of awareness: blissful, ageless, immortal. It does not become greater through a good deed, nor smaller through an evil deed. It makes the person whom it wishes to raise from these worlds perform a good deed; it makes the person whom it wishes to lead downward perform an evil deed. It is the guardian of the world, the ruler of the world, the lord of all. Know: ‘It is my Self.’ Know: ‘It is my Self.’” ### Adhyaya 4 1. Balaki Gargya was a learned and widely known man. He had lived among the Ushinaras, the Matsyas, the Kurus and Panchalas, and the people of Kashi and Videha. He came to Ajatashatru, king of Kashi, and said, “Let me tell you of Brahman.” Ajatashatru answered, “For those words, we give you a thousand. People run about saying, ‘Janaka! Janaka!’” 2. Balaki said, “It is the person in the sun that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as the great one, clothed in white, standing above all, the head of all beings. One who meditates on him in this way stands above all and becomes the head of all beings.” 3. Balaki said, “It is the person in the moon that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as King Soma, the self of food. One who meditates on him in this way becomes the self of food.” 4. Balaki said, “It is the person in lightning that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as the self of radiance. One who meditates on him in this way becomes the self of radiance.” 5. Balaki said, “It is the person in thunder that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as the self of sound. One who meditates on him in this way becomes the self of sound.” 6. Balaki said, “It is the person in space that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as Brahman, full and unmoving. One who meditates on him in this way is filled with offspring and cattle. Neither he nor his offspring depart before their time.” 7. Balaki said, “It is the person in the wind that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as Indra Vaikuntha, the unconquered host. One who meditates on him in this way is victorious, never vanquished, and conquers others.” 8. Balaki said, “It is the person in fire that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as the overcomer. One who meditates on him in this way becomes an overcomer.” 9. Balaki said, “It is the person in the waters that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as the Self in its name. One who meditates on him in this way becomes the Self in its name.” So much for the deities; now for the self. 10. Balaki said, “It is the person in the mirror that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as the counterpart. One who meditates on him in this way has a child born in his likeness, not one unlike him.” 11. Balaki said, “It is the person in the echo that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as the companion who never leaves. One who meditates on him in this way gains from a companion and has a companion.” 12. Balaki said, “It is the sound that follows a person that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on it as the life-breath. One who meditates on it in this way—neither he nor his offspring lose consciousness before their time.” 13. Balaki said, “It is the person in the shadow that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as death. One who meditates on him in this way—neither he nor his offspring die before their time.” 14. Balaki said, “It is the person within the body that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as Prajapati. One who meditates on him in this way brings forth offspring and cattle.” 15. Balaki said, “It is the aware Self, through which a sleeping person moves in dreams, that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as King Yama. For one who meditates on him in this way, all this comes together to establish his preeminence.” 16. Balaki said, “It is the person in the right eye that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as the self of name, the self of fire, and the self of light. One who meditates on him in this way becomes the self of all these.” 17. Balaki said, “It is the person in the left eye that I meditate on.” Ajatashatru answered, “Do not speak to me of that. I meditate on him as the self of truth, the self of lightning, and the self of radiance. One who meditates on him in this way becomes the self of all these.” 18. Then Balaki fell silent. Ajatashatru asked him, “Is that all, Balaki?” “That is all,” Balaki answered. Ajatashatru said, “You spoke falsely to me, then, when you said, ‘Let me tell you of Brahman.’ Balaki, it is the maker of these persons, the one whose work all this is, that must be known.” Then Balaki came to him with fuel in his hands, saying, “Let me approach you as a pupil.” Ajatashatru answered, “It would be against the accustomed order for a warrior to initiate a brahmin. Come; I will nevertheless make it known to you.” Taking him by the hand, he went out. They came to a sleeping man. Ajatashatru called to him: “Great one! Clothed in white! King Soma!” But the man lay there in silence. Then he prodded him with a staff, and the man rose at once. Ajatashatru asked Balaki, “Where was this person lying, Balaki? Where had he been? From where has he come?” Balaki did not know. 19. Ajatashatru said to him, “Balaki, as for where this person was lying, where he had been, and from where he has come: there are channels of the heart called Hita, stretching from the heart to the membrane around it. They are as fine as a hair split a thousand times, holding a subtle substance, tawny, white, black, yellow, and red. He is in these then. When, asleep, he sees no dream, he becomes one in this breath. Then speech enters him with all names; sight enters him with all forms; hearing enters him with all sounds; mind enters him with all its thoughts. When he wakes, just as sparks from a blazing fire scatter in every direction, so the breaths scatter from this Self, each to its own dwelling; from the breaths come the deities, and from the deities the worlds. As a razor lies within its case, or the all-sustaining fire within its nest, so this aware Self has entered this body, this self, down to the hairs and down to the nails.” 20. These selves attend upon this Self as a chief’s own people attend upon him. Just as one takes enjoyment with the best of one’s own people, or a chief’s own people enjoy their chief, so this aware Self takes enjoyment through these selves, and these selves enjoy that Self. As long as Indra did not know this Self, the Asuras overcame him. When he knew it, he slew the Asuras and conquered them; he attained preeminence, sovereignty, and lordship over all the gods. In the same way, one who knows this casts off all evils and attains preeminence, sovereignty, and lordship over all beings—one who knows this, one who knows this. Om. May my speech be grounded in my mind. May my mind be grounded in my speech. Be manifest to me, be manifest. Be the two anchors of the Veda for me. May what I have heard never leave me. Through this study I join day and night. I will speak what is right. I will speak what is true. May that protect me. May that protect the speaker. Protect me; protect the speaker. Om. Peace, peace, peace. Here ends the Kaushitaki-Brahmana Upanishad. ## Translation — Mouseia > Independent machine-assisted translation from Sanskrit. Source transcription by Sanskrit Wikisource contributors, CC BY-SA 4.0. ### Adhyaya 1 Om. May my speech be based in my mind. May my mind be based in my speech. Make yourself clearly known to me. Be the two supports of my knowledge of the Veda. May what I have heard stay with me. Through this study I join day and night. I will say what is right. I will say what is true. May that protect me. May it protect the teacher. Protect me; protect the teacher. Om. Peace, peace, peace. 1. Chitra Gargyayani was preparing to offer a sacrifice. He chose Aruni as his priest. Aruni sent his son Shvetaketu, telling him, “Perform the sacrifice.” When Shvetaketu was seated, Chitra asked him, “Son of Gautama, is there a hidden place in the world where you will put me? Or is there another place? Will you put me in its world with knowledge of it?” Shvetaketu said, “I don't know this. Let me ask my teacher.” He went to his father and asked, “He asked me this question. What answer should I give?” His father said, “I don't know this either. We study our lesson in the assembly and take away what others give us. Come, let's both go.” Carrying firewood, he approached Chitra Gargyayani and said, “Let me become your student.” Chitra told him, “Gautama, you deserve knowledge of Brahman, since you have come to me. Come, I'll teach you.” 2. He said, “Everyone who leaves this world goes to the moon. Their breaths fill it during the first half of the month. During the second half it does not bring them to birth. The moon is the entrance to the heavenly world. When someone answers it, it lets that person pass. But when someone answers it, it rains that person down here as rain. Here that person is born again as a worm, a flying insect, a bird, a tiger, a lion, a fish, a kind of snake, a human, or someone in another of these states, according to what they have done and what they know. “When someone arrives, it asks, ‘Who are you?’ The answer should be: ‘From the discerning one, the seasons brought seed, from the fifteenfold one that was born, from the dwelling of the ancestors. Send me as that seed into a man who will father me. Through the man who fathers me I was placed in a mother. I am born and born again as the twelvefold or thirteenfold month, joined to the twelvefold or thirteenfold father. I know that. Mortal seasons, take hold of me as that. Through this truth, through this discipline, I am a season; I belong to the seasons. Who are you? I am you.’ It lets that person pass.” 3. He reaches the gods' path and comes to the world of Agni, the world of Vayu, the world of Varuna, the world of Aditya, the world of Indra, the world of Prajapati, and the world of Brahman. In this world of Brahman are Lake Ara; the moment Anveshtiha; the river Viraja; the tree Ilya; the meeting place Salajya; the dwelling Aparajita; Indra and Prajapati, the gatekeepers; the hall Vibhupramita; the throne Vichakshana; and the couch Amitaujas. There are Priya, belonging to the mind, and Pratirupa, belonging to the eye, who weave flowers and the worlds; the apsarases Ambas and Ambayavis; and the rivers called Ambaya. Someone who knows this comes there. Brahman says, “Run to meet him with my glory. He has reached the river Vijara, which has no aging. He will not grow old.” 4. Five hundred apsarases run to meet him: a hundred holding powder, a hundred holding fruit, a hundred holding eye ointment, and a hundred holding garlands. They dress him in Brahman's ornaments. Dressed in Brahman's ornaments, knowing Brahman, he goes toward Brahman itself. He comes to Lake Ara and crosses it by mind. Those who know only what is immediately before them sink when they reach it. He comes to the moments called Yeshtiha, and they run away from him. He comes to the river Viraja and crosses it by mind alone. There he shakes off his good and bad deeds. His dear relatives receive his good deeds; those he does not like receive his bad deeds. Just as someone driving a chariot looks down at its wheels, he looks at day and night, at good and bad deeds, and at all pairs of opposites. Free of good deeds and free of bad deeds, knowing Brahman, he goes toward Brahman itself. 5. He comes to the tree Ilya, and Brahman's fragrance enters him. He comes to the meeting place Salajya, and Brahman's flavor enters him. He comes to the dwelling Aparajita, and Brahman's brightness enters him. He reaches the gatekeepers, Indra and Prajapati, and they run away from him. He comes to Vibhupramita, and Brahman's glory enters him. He comes to the throne Vichakshana. Its front legs are the Brihat and Rathantara chants; its back legs are Shyaita and Naudhasa. Vairupa and Vairaja run lengthwise; Shakvara and Raivata run across. It is awareness, because through awareness one sees clearly. He comes to the couch Amitaujas. It is breath. Its front legs are the past and the future; its back legs are Shri and Ira. Brihat and Rathantara run lengthwise; Bhadra and Yajnayajniya form the head end. Rig verses and Saman chants are its lengthwise threads; Yajus formulas are its crosswise threads. Soma shoots form its covering. The Udgitha chant is its bolster; Shri is its pillow. Brahman sits on it. Someone who knows this climbs onto it, foot first. Brahman asks him, “Who are you?” He should answer: 6. “I am a season; I belong to the seasons. I was born from space as my womb. I am the consort of the year, which has become brightness, which has come into being, which has become the Self. You are the Self. What you are, I am.” Brahman asks him, “Who am I?” He should say, “Truth.” “What is this truth?” “What is other than the gods and the breaths is ‘sat.’ The gods and the breaths are ‘tyam.’ This is expressed by the word ‘satyam,’ truth. That is the whole of this. You are all this.” That is what he tells him. A Rig verse says this: “His belly is Yajus; his head is Saman. His form is Rig, and he does not decay. He must be known as Brahman, the great seer made of Brahman.” Brahman asks him, “How do you grasp my masculine names?” He should answer, “Through breath.” “How do you grasp feminine names?” “Through speech.” “How do you grasp neuter names?” “Through mind.” “How do you grasp smells?” He should answer, “Through the nose.” “How do you grasp shapes?” “Through the eye.” “How do you grasp sounds?” “Through the ear.” “How do you grasp the flavors of food?” “Through the tongue.” “How do you grasp actions?” “Through the hands.” “How do you grasp pleasure and pain?” “Through the body.” “How do you grasp enjoyment, sexual pleasure, and Prajapati?” “Through the sexual organ.” “How do you grasp movements?” “Through the feet.” “How do you grasp thoughts, what is to be known, and desires?” He should answer, “Through awareness.” Brahman tells him, “The waters are indeed that world of mine; this world is yours.” Whatever victory Brahman has, whatever reach Brahman has, someone who knows this wins that victory and reaches that reach—someone who knows this. ### Adhyaya 2 1. Kaushitaki used to say, "Breath is Brahman." Mind is the messenger of this breath that is Brahman. Speech serves it, sight is its body, and hearing brings it reports. All these deities bring offerings to this breath that is Brahman without being asked. In the same way, all beings bring offerings, without being asked, to someone who knows this. Its secret teaching is: "Do not ask." For example, after begging in a village and receiving nothing, he should sit down, thinking, "I will not eat anything given from here." The very people who turned him away before then invite him, saying, "We will give to you." This is what happens to someone who asks. But people from elsewhere also invite him, saying, "We will give to you." 2. Paingya used to say, "Breath is Brahman." Speech secures sight beyond itself; sight secures hearing beyond itself; hearing secures mind beyond itself; mind secures breath beyond itself. All these deities bring offerings to this breath that is Brahman without being asked. In the same way, all beings bring offerings, without being asked, to someone who knows this. Its secret teaching is: "Do not ask." For example, after begging in a village and receiving nothing, he should sit down, thinking, "I will not eat anything given from here." The very people who turned him away before then invite him, saying, "We will give to you." This is what happens to someone who has been asked. But people from elsewhere also invite him, saying, "We will give to you." 3. Now, the way to obtain a particular possession. When someone has a particular possession in mind, he should prepare a fire at the full moon, at the new moon, or during the bright half of the month under a favorable lunar constellation. He should sweep around it, spread grass around it, sprinkle water around it, and bend his right knee forward. With a small offering ladle, a cup, or a metal bowl, he offers these offerings of clarified butter: "The deity named Speech obtains things. May it obtain this for me from that person. Hail to it! The deity named Breath obtains things. May it obtain this for me from that person. Hail to it! The deity named Sight obtains things. May it obtain this for me from that person. Hail to it! The deity named Hearing obtains things. May it obtain this for me from that person. Hail to it! The deity named Mind obtains things. May it obtain this for me from that person. Hail to it! The deity named Awareness obtains things. May it obtain this for me from that person. Hail to it!" Then he should inhale the smell of the smoke, rub his limbs with the remaining clarified butter, and go forward without speaking. He should state what he wants or send a messenger. He will obtain it. 4. Now, the divine way to make someone think of you. If a man wants to be dear to a man or a woman, he should prepare a fire on one of those same festival occasions. Following the same procedure, he offers these offerings of clarified butter: "So-and-so, I offer speech into myself. Hail! So-and-so, I offer your sight into myself. Hail! So-and-so, I offer your hearing into myself. Hail! So-and-so, I offer your mind into myself. Hail! So-and-so, I offer your awareness into myself. Hail!" Then he should inhale the smell of the smoke, rub his limbs with the remaining clarified butter, and go forward without speaking. He should try to make contact with that person, or stand upwind, talking. He becomes dear to that person, and they think of him. 5. Now, Pratardana's evening food-offering, which they also call the internal fire offering. While a person is speaking, he cannot breathe. At that time he offers breath into speech. While a person is breathing, he cannot speak. At that time he offers speech into breath. These are two endless, immortal offerings. Awake or asleep, he offers them continually, without a break. Other offerings have an end, because they consist of ritual actions. Knowing this, the learned people of earlier times did not perform the fire offering. 6. Shushkabhringara used to say, "The recitation is Brahman." One should meditate on it as a Rig verse. All beings honor such a person as the best. One should meditate on it as a Yajur formula. All beings join themselves to such a person so that he may be the best. One should meditate on it as a Saman chant. All beings bow to such a person as the best. One should meditate on it as prosperity. One should meditate on it as fame. One should meditate on it as brilliance. Just as this is the most prosperous, most famous, and most brilliant of the recitations, so someone who knows this becomes the most prosperous, most famous, and most brilliant of all beings. The Adhvaryu priest prepares this body, made of bricks and ritual action. Into it he weaves what is made of Yajur formulas. Into what is made of Yajur formulas, the Hotri priest weaves what is made of Rig verses. Into what is made of Rig verses, the Udgatri priest weaves what is made of Saman chants. This is the Self of the whole threefold sacred knowledge. This is also his own Self. Someone who knows this has this as his Self. 7. Now, there are three acts of worship taught by Sarvajit Kaushitaki. Wearing the sacred thread over his left shoulder, sipping water, and pouring water from a vessel three times, a man should face the rising sun and say, "You are the remover. Remove my wrongdoing." Following the same procedure, he should face the sun at midday and say, "You are the upward remover. Remove my wrongdoing." Following the same procedure, he should face the setting sun and say, "You are the complete remover. Completely remove my wrongdoing." This removes the wrong he does during the day and night. 8. Each month, at the new moon, he should face the moon when it is visible in the west. Following the same procedure, and using two green blades of grass, he directs these words toward it: "Through your well-bounded heart that rests in the moon and rules immortality, may I not weep over harm to my grandchildren." His children do not die before him. This is for someone who already has a son. Someone who has no son should recite these three Rig verses: "Grow full; may it unite with you," "May your milks come together; may your strengths come together," and "The stalk that the Adityas cause to grow full." Then he says, "Do not grow full at the cost of our breath, children, or cattle. Grow full at the cost of the breath, children, and cattle of anyone who hates us and anyone we hate. I turn with the gods' course." He makes his right arm follow the sun's course, turning it around. 9. At the full moon, he should face the moon when it is visible in the east. Following the same procedure, he says, "You are King Soma, who sees clearly. You have five mouths. You are Prajapati. The brahmin is one of your mouths. With that mouth you eat kings. With that mouth make me an eater of food. The king is one of your mouths. With that mouth you eat the common people. With that very mouth make me an eater of food. The falcon is one of your mouths. With that mouth you eat birds. With that mouth make me an eater of food. Fire is one of your mouths. With that mouth you eat this world. With that mouth make me an eater of food. In you is a fifth mouth. With that mouth you eat all beings. With that mouth make me an eater of food. Do not wane at the cost of our breath, children, or cattle. Wane at the cost of the breath, children, and cattle of anyone who hates us and anyone we hate. I turn with the gods' course." He turns his right arm around, following the sun's course. 10. When lying down, he should touch his wife's heart and say, "What is placed in your well-bounded heart, inside Prajapati—I think I know it. Through it, may I not weep over harm to my grandchildren." His children do not die before him. 11. When he is about to go away, he should stroke his son's head: "You come from every limb. You are born from the heart. You are the Self, son; you have protected me. Live a hundred autumns, so-and-so." He says his son's name. "Be a stone. Be an axe. Be gold that cannot be harmed. You are brilliance under the name of son. Live a hundred autumns, so-and-so." He says his son's name. "With the embrace with which Prajapati embraced his children to keep them safe, I embrace you, so-and-so." He says his son's name. Then he murmurs into the boy's right ear, "Generous one, rich in Soma juice, give to him," and into his left, "Indra, give him the best riches." Then: "Do not be cut off. Do not be hurt. Live out a life of a hundred autumns, son. With your name I smell your head, so-and-so." He should smell the crown of his head three times. Saying, "I hum toward you with the humming sound of cows," he should hum toward the crown of his head three times. 12. Now, the dying away of the gods. This Brahman shines when fire burns. It dies when fire does not burn. Its light goes to the sun, and its breath to the wind. This Brahman shines when the sun is visible. It dies when the sun is not visible. Its light goes to the moon, and its breath to the wind. This Brahman shines when the moon is visible. It dies when the moon is not visible. Its light goes to lightning, and its breath to the wind. This Brahman shines when lightning flashes. It dies when lightning does not flash. Its light goes to the wind, and its breath to the wind. All these deities enter the wind. Though dead in the wind, they do not perish. From it they rise again. That is how it is with the gods. Now, how it is within a person. 13. This Brahman shines when a person speaks with speech. It dies when he does not speak. Its light goes to sight, and its breath to breath. This Brahman shines when he sees with sight. It dies when he does not see. Its light goes to hearing, and its breath to breath. This Brahman shines when he hears with hearing. It dies when he does not hear. Its light goes to mind, and its breath to breath. This Brahman shines when he thinks with mind. It dies when he does not think. Its light goes to breath, and its breath to breath. All these deities enter breath. Though dead in breath, they do not perish. From it they rise again. If the two mountains, the southern one and the northern one, were to roll toward someone who knows this, trying to crush him, they would not crush him. But everyone who hates him and everyone he himself hates dies around him. 14. Now, gaining the highest good. All the deities were arguing, each saying, "I am better." They left this body, and it lay there like a piece of wood. Speech entered it. It spoke with speech but still lay there. Sight entered it. It spoke with speech and saw with sight but still lay there. Hearing entered it. It spoke with speech, saw with sight, and heard with hearing but still lay there. Mind entered it. It spoke with speech, saw with sight, heard with hearing, and thought with mind but still lay there. Breath entered it. At once it stood up. The gods recognized that the highest good was in breath. They united with breath, the Self that is awareness, and together with all these faculties left this world. With wind as their support and space as their Self, they went to heaven. In the same way, someone who knows this unites with breath, the Self of all beings that is awareness, and together with all these faculties leaves this body. With wind as his support and space as his Self, he does not go to heaven. He becomes that in which these gods are. On reaching it, he becomes immortal, as the gods are immortal. 15. Now, what they call the transfer from father to son. A father who intends to depart calls his son. He spreads fresh grass through the house, prepares a fire, and sets a water jar with a cup nearby. He covers himself with an unworn cloth and lies down. His son comes and lies on top of him, touching his own organs to his father's organs. Or he may simply sit facing him. Then the father hands these things over to him. The father says, "Let me place my speech in you." The son says, "I place your speech in me." The father says, "Let me place my breath in you." The son says, "I place your breath in me." The father says, "Let me place my sight in you." The son says, "I place your sight in me." The father says, "Let me place my hearing in you." The son says, "I place your hearing in me." The father says, "Let me place my mind in you." The son says, "I place your mind in me." The father says, "Let me place the flavors of my food in you." The son says, "I place the flavors of your food in me." The father says, "Let me place my actions in you." The son says, "I place your actions in me." The father says, "Let me place my pleasure and pain in you." The son says, "I place your pleasure and pain in me." The father says, "Let me place my joy, sexual pleasure, and procreation in you." The son says, "I place your joy, sexual pleasure, and procreation in me." The father says, "Let me place my movements in you." The son says, "I place your movements in me." The father says, "Let me place my thoughts, what is to be known, and my desires in you." The son says, "I place your thoughts, what is to be known, and your desires in me." Then the son goes around to the right and goes out toward the northeast. The father calls after him, "May honor, the brilliance of sacred knowledge, food to eat, and a good name come to you." The son looks back over his left shoulder, putting his hand between them or covering himself with the end of his cloth, and says, "May you reach the heavenly worlds and obtain what you desire." If the father is healthy, he should live under his son's authority or leave home to wander. But if he dies, he must be given his final rites in whatever way his son performs them. He must be given his final rites in that way. ### Adhyaya 3 1. Through fighting and courage, Pratardana, the son of Divodasa, reached Indra's favorite home. Indra told him, “Pratardana, let me grant you a gift.” Pratardana said, “Choose for me yourself. Choose what you think is most helpful to a human being.” Indra told him, “The person giving a gift does not choose it for the person receiving it. Choose for yourself.” Pratardana said, “Then I have no gift at all.” But Indra did not move away from truth, because Indra is truth. He said, “Know me. That is what I think is most helpful to a human being: knowing me. I killed Tvashtar's three-headed son. I handed the ascetics over to the wolves with their faces down. I broke many agreements and destroyed the people of Prahlada in heaven, the descendants of Puloma in the space between heaven and earth, and the Kalakhanjas on earth. Not even a hair of mine was harmed by that. When someone knows me, no deed diminishes that person's world: not killing a mother, not killing a father, not theft, not killing an unborn child. No evil from a deed he has done darkens his face.” 2. He said, “I am breath, the Self that is aware. Worship me as life and immortality. Life is breath; breath is life. Breath is also immortality. As long as breath stays in this body, there is life. Through breath one gains immortality in the other world; through awareness one's purposes become true. Someone who worships me as life and immortality lives out their full life in this world and gains immortality and freedom from decay in the heavenly world. “Some say that the vital faculties become one. No one could at the same instant make a name known through speech, a shape through the eye, a sound through the ear, and a thought through mind. The vital faculties become one. One at a time, each of them makes all these things known. When speech speaks, all the vital faculties speak with it. When the eye sees, all the vital faculties see with it. When the ear hears, all the vital faculties hear with it. When mind thinks, all the vital faculties think with it. When breath breathes, all the vital faculties breathe with it.” “That is certainly how it is,” Indra said. “Yet there is a highest power that takes up the vital faculties.” 3. A person lives without speech: we see people who cannot speak. A person lives without sight: we see blind people. A person lives without hearing: we see deaf people. A person lives without mind: we see young children. A person lives with an arm cut off; a person lives with a thigh cut off. We see this happen. But breath, the Self that is aware, takes hold of this body and makes it stand up. So this alone should be worshiped. Breath is awareness, and awareness is breath. These two live together in this body and leave it together. Here is how to see this; here is how to recognize it. When someone is asleep and has no dreams, that person becomes one in breath. Speech enters breath with all names; the eye enters it with all shapes; the ear enters it with all sounds; mind enters it with all thoughts. When the person wakes up, the vital faculties leave this Self for their own places, like sparks from a burning fire flying out in every direction. From the vital faculties come the gods, and from the gods come the worlds. Here is the proof of this; here is how to recognize it. When someone is ill and dying, does not fall into weakness and does not become confused, people say, “His consciousness has gone out. He does not hear or see. He speaks with his voice; he does not think.” Then that person becomes one in breath. Speech enters breath with all names; the eye enters it with all shapes; the ear enters it with all sounds; mind enters it with all thoughts. When the person wakes up, the vital faculties leave this Self for their own places, like sparks flying out from a burning fire. From the vital faculties come the gods, and from the gods come the worlds. 4. When he leaves this body, he leaves with all these faculties. Speech releases all names to him; through speech he grasps all names. Breath releases all smells to him; through breath he grasps all smells. The eye releases all shapes to him; through the eye he grasps all shapes. The ear releases all sounds to him; through the ear he grasps all sounds. Mind releases all thoughts to him; through mind he grasps all thoughts. This is the grasping of everything in breath. Breath is awareness, and awareness is breath. These two live together in this body and leave it together. Now we will explain how all beings become one for this awareness. 5. Speech is one branch extended from awareness. Name is the element of being set opposite it. The nose is one branch extended from awareness. Smell is the element of being set opposite it. The eye is one branch extended from awareness. Shape is the element of being set opposite it. The ear is one branch extended from awareness. Sound is the element of being set opposite it. The tongue is one branch extended from awareness. The flavor of food is the element of being set opposite it. The hands are one branch extended from awareness. Action is the element of being set opposite them. The body is one branch extended from awareness. Pleasure and pain are the element of being set opposite it. The sexual organ is one branch extended from awareness. Enjoyment, sexual pleasure, and reproduction are the element of being set opposite it. The feet are one branch extended from awareness. Movement is the element of being set opposite them. Awareness is one branch extended from this awareness. Thoughts, what is to be known, and desires are the element of being set opposite it. 6. Using awareness to take up speech, one grasps all chants through speech. Using awareness to take up breath, one grasps all smells through breath. Using awareness to take up the eye, one grasps all shapes through the eye. Using awareness to take up the ear, one grasps all sounds through the ear. Using awareness to take up the tongue, one grasps all the flavors of food through the tongue. Using awareness to take up the hands, one grasps all actions through the hands. Using awareness to take up the body, one grasps pleasure and pain through the body. Using awareness to take up the sexual organ, one grasps enjoyment, sexual pleasure, and awareness through the sexual organ. Using awareness to take up the feet, one grasps all movements through the feet. Using awareness itself to take up thought, one grasps thoughts, what is to be known, and desires through awareness itself. 7. Without awareness, speech would not make any name known. Someone says, “My mind was somewhere else. I did not recognize that name.” Without awareness, breath would not make any smell known. Someone says, “My mind was somewhere else. I did not recognize that smell.” Without awareness, the eye would not make any shape known. Someone says, “My mind was somewhere else. I did not recognize that shape.” Without awareness, the ear would not make any sound known. Someone says, “My mind was somewhere else. I did not recognize that sound.” Without awareness, the tongue would not make any flavor of food known. Someone says, “My mind was somewhere else. I did not recognize that flavor of food.” Without awareness, the hands would not make any action known. Someone says, “My mind was somewhere else. I did not recognize that action.” Without awareness, the body would not make any pleasure or pain known. Someone says, “My mind was somewhere else. I did not recognize that pleasure or pain.” Without awareness, the sexual organ would not make any enjoyment, sexual pleasure, or reproduction known. Someone says, “My mind was somewhere else. I did not recognize that enjoyment, sexual pleasure, or reproduction.” Without awareness, the feet would not make any movement known. Someone says, “My mind was somewhere else. I did not recognize that movement.” Without awareness, no thought would succeed, and nothing that is to be known would be known. 8. Do not try to understand speech; know the speaker. Do not try to understand smell; know the one who smells. Do not try to understand shape; know the one who knows shapes. Do not try to understand sound; know the listener. Do not try to understand the flavor of food; know the one who knows its flavor. Do not try to understand action; know the doer. Do not try to understand pleasure and pain; know the one who knows pleasure and pain. Do not try to understand enjoyment, sexual pleasure, or reproduction; know the one who knows enjoyment, sexual pleasure, and reproduction. Do not try to understand movement; know the one who moves. Do not try to understand mind; know the thinker. These are the ten elements of being in relation to awareness, and the ten elements of awareness in relation to being. Without the elements of being there would be no elements of awareness; without the elements of awareness there would be no elements of being. 9. No form could exist on either side alone. Nor are these separate things. A chariot's rim is fixed to its spokes, and its spokes are fixed to its hub. In the same way, these elements of being are fixed to the elements of awareness, and the elements of awareness are fixed to breath. This breath is the Self that is aware: it is happiness, it does not grow old, and it does not die. Good action does not make it greater; bad action does not make it less. It makes the person it wishes to raise up from these worlds do good. It makes the person it wishes to lead downward do bad. It guards the world. It rules the world. It is the lord of all. Know that it is my Self. Know that it is my Self. ### Adhyaya 4 1. Balaki Gargya was a learned man with wide connections. He had lived among the Ushinaras, the Matsyas, the Kurus and Panchalas, and the Kashis and Videhas. He came to Ajatashatru, the king of Kashi, and said, "Let me tell you about Brahman." Ajatashatru told him, "For those words alone, we give you a thousand. People really do flock to Janaka, calling out, ‘Janaka! Janaka!’" 2. Balaki said, "I meditate on the person in the sun." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as the great one dressed in white, standing above all, the head of all beings. Anyone who meditates on him this way stands above all and becomes the head of all beings." 3. Balaki said, "I meditate on the person in the moon." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as King Soma, the Self of food. Anyone who meditates on him this way becomes the Self of food." 4. Balaki said, "I meditate on the person in lightning." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as the Self of brilliance. Anyone who meditates on him this way becomes the Self of brilliance." 5. Balaki said, "I meditate on the person in thunder." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as the Self of sound. Anyone who meditates on him this way becomes the Self of sound." 6. Balaki said, "I meditate on the person in space." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as Brahman, complete and never passing away. Anyone who meditates on him this way has an abundance of children and livestock. Neither he nor his children pass away before their time." 7. Balaki said, "I meditate on the person in the wind." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as Indra Vaikuntha, the undefeated army. Anyone who meditates on him this way is victorious, never defeated, and conquers others." 8. Balaki said, "I meditate on the person in fire." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as the one who overpowers others. Anyone who meditates on him this way becomes someone who overpowers others." 9. Balaki said, "I meditate on the person in the waters." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as the Self in its name. Anyone who meditates on him this way becomes the Self in its name." That is the teaching about the gods. Now comes the teaching about oneself. 10. Balaki said, "I meditate on the person in a mirror." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as a likeness. Anyone who meditates on him this way has a child born in his likeness, not a child unlike him." 11. Balaki said, "I meditate on the person in an echo." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as a companion who never leaves. Anyone who meditates on him this way gains from a companion and has a companion." 12. Balaki said, "I meditate on the sound that follows a person." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as life. For anyone who meditates on him this way, neither he nor his children lose consciousness before their time." 13. Balaki said, "I meditate on the person in a shadow." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as death. For anyone who meditates on him this way, neither he nor his children die before their time." 14. Balaki said, "I meditate on the person in the body." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as Prajapati. Anyone who meditates on him this way becomes fruitful in children and livestock." 15. Balaki said, "I meditate on the aware Self through which a person has dreams while asleep." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as King Yama. All this yields to the supremacy of anyone who meditates on him this way." 16. Balaki said, "I meditate on the person in the right eye." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as the Self of name, the Self of fire, and the Self of light. Anyone who meditates on him this way becomes the Self of all these." 17. Balaki said, "I meditate on the person in the left eye." Ajatashatru told him, "Don't discuss him with me on those terms. I meditate on him as the Self of truth, the Self of lightning, and the Self of brilliance. Anyone who meditates on him this way becomes the Self of all these." 18. Then Balaki fell silent. Ajatashatru asked him, "Is that all, Balaki?" "That's all," Balaki replied. Ajatashatru told him, "Then you were wrong to tell me, ‘Let me tell you about Brahman.’ Balaki, the one who makes these persons, the one whose work this is—he is the one to be known." Then Balaki came back with firewood in his hand and said, "Let me become your student." Ajatashatru told him, "It would go against the proper order for a member of the warrior class to initiate a brahmin as a student. Come, I will simply help you understand." He took him by the hand and went out. They came to a sleeping man. Ajatashatru called to him, "Great one dressed in white! King Soma!" But the man just lay there silently. Then Ajatashatru prodded him with a staff, and he got up at once. Ajatashatru asked Balaki, "Where in the world was this person sleeping just now? Where was he then? Where has he come from?" Balaki did not know. 19. Ajatashatru told him, "Balaki, this is where this person was sleeping, where he was then, and where he has come from. The heart has channels called Hita that extend from the heart to the membrane around it. They are as thin as a hair split into a thousand parts. They consist of fine matter that is golden brown, white, black, yellow, and red. He is in these channels at that time. When he is asleep and sees no dream at all, he becomes one with this breath alone. Then speech enters him along with all names. The eye enters him along with all forms. The ear enters him along with all sounds. The mind enters him along with everything it has thought about. "When he wakes up, the breaths spread out from this Self to their own places, just as sparks from a blazing fire would scatter in every direction. From the breaths come the gods; from the gods come the worlds. Just as a razor is tucked into its case, or the fire that sustains everything into its nest, this aware Self has entered this body as its very self, right to the hairs and nails. 20. "These selves stay with that Self as a leader's people stay with him. Just as a person enjoys being with the best of his own people, or a leader's people enjoy their leader, this aware Self has experiences through these selves. These selves likewise experience that Self. "As long as Indra did not know this Self, the Asuras overpowered him. When he came to know it, he killed and defeated the Asuras and attained supremacy, self-rule, and sovereignty over all the gods. In just this way, someone who knows this drives away all evils and attains supremacy, self-rule, and sovereignty over all beings—anyone who knows this, anyone who knows this." Om. May my speech be based in my mind. May my mind be based in my speech. Make yourself clearly known to me. Be the two supports of my knowledge of the Veda. May what I have heard stay with me. Through this study I join day and night. I will say what is right. I will say what is true. May that protect me. May it protect the teacher. Protect me; protect the teacher. Om. Peace, peace, peace. Here ends the Kaushitaki-Brahmana Upanishad.